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When You Can Stop Thinking of Yourself as Omnipotent, the World is a Safer Place!
Dearest son and friend of Mine, do Me a favour. Put some finality into your life. That is to say, make Me your supreme and ultimate end, and you will mingle with the Blessed. In the past, you have not always done that. More often that I like to say, your affection has centered on yourself and other creatures. So your affection will have to be cauterized. Why? Seek yourself in something, and immediately you collapse and give up. Therefore, you should refer everything to Me. I am the One who gave everything. Individual graces—consider them as drips from the Divine Tap, drops from the Heavenly Basin, and give Me full credit for them; that is to say, in the Divine Plan all things have to be recirculated to their origin. The tintinnabulous and the timid, the rich and the poor, all drink the Living Water from Me. Those who serve Me as though they were slaves—that is to say, spontaneously and freely—will, according to John, “receive grace after grace,” (1.16). Whoever wants to make hay without Me or delight in some good not known to Me will not be rooted in True Joy, nor will one’s heart expand. Rather, one’s spiritual progress will be obstructed and restricted in a multiplicity of ways. How do you get out of this mess, My poor friend? First, ascribe nothing good to yourself. Then do not attribute virtue to any other human being. Last, give God everything, without whom Humankind has nothing. So what is so hard about this? After all, I gave everything I had; I want you to do that same. And I insist—nay, I require—that you thank Me for it. #RandolphHarris 1 of 17
When Virtue strides into the room, Vainglory vanishes. When Heavenly Grace and True Charity sweep into the room, Virid Envy turns up her nose, High Anxiety has a fit, Particular Friendship is beside himself. We all know why. Grace and Charity have this way of clearing the floor of cranks and releasing all the warmths of the soul. If you get My drift, you will rejoice in Me alone, hope in Me alone. “No one is good,” Luke has quoted Me as saying, “except God alone,” (18.19). God must be praised above all things and blessed in all things. Agency is an eternal principle and is implicit in the test of life. We must constantly choose between opposites: good and evil. Satan sought to destroy the free agency of man, and here on Earth he is working to entangle man in sin. “Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; and he became Satan, yea, even the devil, the father of all lies, to deceive an to blind men (and women), and lead them captive at his will, even as many as would no hearken unto my voice,” reports Moses 4.3-4. To use our agency wisely, we need information to act upon. We need a knowledge of the laws of life, with their accompanying blessings and protective punishments. When we know the gospel, the elements of the “thou shalts” and the “thou shalt nots,” we will make better choices. I would give If only we could forget a past that we cannot change, it would give us some comfort. If we could only choose to forget the cruelest moments, we could, as time goes on, free ourselves from pain. #RandolphHarris 2 of 17
However, the wrong sticks like a nettle in our memory. The only way to remove he nettle is with a surgical procedure called forgiveness. Christians have long believed that forgiveness lies at the heart of faith. Psychologists have recently found that forgiveness may also lie at the heart of emotional and physical well-being. For Christians, forgiveness is a familiar concept. We find God is called to “bear with each other and forgive” and see it modeled throughout Scripture—in the narrative of the prodigal son, in Jesus’ command to forgive seventy times seven, and in the parable of the unmerciful servant. Forgiveness is central to the gospel message of Christ’s death and resurrection. We encounter texts and symbols of forgiveness almost everywhere we look—in the Lord’s Prayer, in confession and the assurance of pardon, in baptism, and in the Lord’s Supper. Even though we know a lot about forgiveness and often want to forgive, we do not always know how. The Bible offers no recipe for forgiving. We can get stuck. When someone hurts us, those angry, hurt, and bitter feelings come easily. Maneuvering through the mire of hard feelings takes moral muscle. How do we do it? First, what forgiving does not mean: despite the familiar cliché “forgive and forget,” most of us find forgetting nearly impossible. Forgiveness—at least for significant offenses—does not involve a literal forgetting. We are made to remember hurts. As children need to remember the pain from a hot burner, we need to remember the hurts from people who burn us, so that we can prevent future harm. #RandolphHarris 3 of 17
Instead of forgetting, forgiveness involves remembering graciously. The forgiver remembers the true (though painful) parts, but without the embellishment of angry adjectives and adverbs that stir up contempt. Forgiveness also differs from ignoring, excusing, minimizing, tolerating, condoning, legally pardoning, liking, and reconciling. At times, the church has done a disservice to survivors of neglect or abuse, suggesting that they must reconcile or must reenter a hurtful relationship with their offenders. Sometimes reconciliation is inappropriate. It is wise to stay away from people who have proven themselves abusive or untrustworthy. Yet we still can forgive—a move that paradoxically frees us from the shackles of resentment and rage. Moreover, we need not wait to forgive until we receive an apology. We cannot always count on our offenders to apologize. Sometimes, we simply see the situation differently. The offender sees a minor slight, when the victim feels a major slam. If we refuse to forgive until we receive an apology, we give the key that can unlock the prison of our pain to the very person who betrayed us in the first place. Scripture does not say that we need to forgive only if the offender apologizes. Yet when we are the transgressors, Scripture is clear: we must confess our sins and repent, turning away from sin. Second, what forgiving does mean: when we forgive, we start by honestly acknowledging the hurt. Forgiving is a lot like grieving. We have lost something—a relationship, trust, or a reputation. Hurt and anger are normal. We acknowledge them. However, then we let go of grudges, bitterness, and vengeance against the person we blame for hurting us. #RandolphHarris 4 of 17
As Christians, we can focus on the truth that our offender is a person, someone who bears God’s image as much as we do. We can see the hurt they caused us as evidence that they are sinful and as proof that they need grace, just as we do. And we being to see ourselves as agents who can show grace toward them. To make grace concrete, we can find even small ways to genuinely wish them well. Or we may pray for their restoration and redemption in a more ultimate sense. When we do these things—even when we do not explicitly tell the offender—we are forgiving. Our gift of forgiveness is real. And when painful memories and anger bubble up, we roll up our sleeves and flex our moral muscles again. Forgiveness takes effortful practice, and God’s redeeming grace makes our practice perfect. As I have defined them, psychotherapists are professionals who allow people to relate to them in terms of earlier dreaded or desires experiences. They may be treated as selfobjects satisfactory or unsatisfactory, as a compliant or stubborn other, as a tyrant, a terror, a feeder, attacker, protector, omniscient, omnipotent, powerless, always getting it wrong, and so on—just like a parent. Therapists let themselves be used, first as “inner objects,” and later, as the patient improves, as objects in shared reality. That is why psychotherapists deserve their pay (within limits), and why friends and family may in the long run not be the best people to help someone integrate who have gone to pieces. It is not right that they should try to put up with being the object of unrealistic phantasies for more than a little while. If they do, they deprive the sufferer of an important realistic relationship while themselves being no more than inexperienced, untrained psychotherapists. #RandolphHarris 5 of 17
Professional psychotherapists are needed to be the climbing-frames of the consulting-room adventure-playground, where people can discover what they are made of and what the World of the other is made of. At such time, the therapist us used in the sense of an object. It is not an easy position to occupy! The expected control over the narcissistically-cathected object and its function is closer to the concept which grownups have of the control they expect to have over their own body and mind, than of their experience of others and of their control over them. The object of such affections will feel pretty oppressed! Yet accepting that a person may need to behave in this way is the only way we know of at present, to provide enough safety to let people relax their defences and reach the sore regions. When a baby has to give up one’s imagined omnipotence and live in the World of shared reality, it can be a fortunate circumstance. The rage has the effect of establishing this World as a safe place. The subject says to the object “I destroyed you,” and the object is there to receive the communication. From now on the subject says “Hullo object! I destroyed you. I love you. You have value for me because of your survival of my destruction of you.” The subject can now use the object that has survived. From the point of view of psychotherapy, for people to discover that the imagined effects of even the most destructive rage, and even the most chaotic confusion, in fact destroys neither them nor the therapist, may be the major repair to be done. There is no better way to bring the body under control than the way used to bring he mind under control—to put it under a daily routine of exercises and to have a fixed time for their repeated practice. #RandolphHarris 6 of 17
With a vengeful World retaliating, when you can stop thinking of yourself as omnipotent, the World is a safer place. The (m)other may not have survived in a person’s phantasy—the therapist does: “C’est son metier.” How does this help? It heals splits. Once another person’s reality is safely established as independent of my confusion or rage, I become more capable of realistic acceptance of myself and others, and of ambivalence. I become saner. I can allow my model of myself-in-situation, and my map of myself-in-the-World, to carry contradictory images. I can accept that I am sometimes honest and sometimes not, and that you are sometimes kind to me and sometimes not. By contrast, when I was unsure of your independent reality, I tried to carry only one coherent internally consistent model at any time: the right one. In shared reality, I have to put up with the fact that others are to some extent exactly as I want them to be and to some extent remain stubbornly their own inconvenient selves. Very interestingly, babies whose mothers can tolerate their times of rage, soon show themselves as more sure of themselves than other babies. This must have a bearing, too on gender differences, considering our culture’s encouragement for boy to prove their assertiveness, and for girls to prove their good nature even to the point of submissiveness—even, sometimes, to the point of allowing themselves to be victimized. #RandolphHarris 7 of 17
Babies that have been seen through this phase well are likely to be more aggressive clinically than the ones who have not been seen through the phase well, and for whom aggression is something that cannot be encompassed, or something that can be retained only in the form of a liability to be an object of attack. It is easy to imagine that allowing a person to rage and make chaos is in itself therapeutic. In some circumstances this is so. However, in the circumstances now under consideration, it is the (m)other’s or the therapist’s ability to “survive” that is being tested and established. A person may need to get back to the bad feelings of the very early days, yes, but in my view the therapeutic experience is not just that of expressing the hurt or angry or terrified feelings. These have to be expressed in order that further healing may take place. The real healing comes also in part from being listened to and understood and recognized as a person while having these feelings. The real healing comes from being held while all this is going on, at first by another person, and later by one’s own functioning personality. In this process it may also happen that a person gets in touch with some totally unexpected good and quiet times of being. This is what must sometimes be the aim of regression and relaxation, re-integrating the good and quiet times when someone else is looking after us. In therapy, people can discover another person, the therapist who is affected by the baby (part of them) but whose fate is not under that baby’s control. Symmetrically, that baby can discover that it is part of a whole person. This starts the process of growing up, of becoming an adult who can become angry but who is not swallowed up by anger. #RandolphHarris 8 of 17
The anger is integrated as a part of the whole personality, but it is not like the whole. The anger can become depersonalized. We can come distance and detach our selves from other feelings, and cease to be overwhelmed by misery, fear, or futility. The great achievement is to be able to say, “I feel terrible, but I am more than a terrible feeling.” Meaning depends on context. The context holds things together Without a context there is no meaning, only unintegrated bits. For instance, when building a house, a stud is a bit without a context. When the stud is combined with other studs and used to make a frame, it begins to make sense in the context of the cube of which it has become a part. After a good deal more work, it has become part of a house to live in. The fallacy in Christian Science theory is the pretense that problems and pains, diseases and malfunctions, cancer and crime do not exist among us here in this physical World. If we turn only to pure Spirit and leave out the World in time and space and form, then, undeniably, they do not exist. However, we may not leave them out of practical reckoning while we have to live in this body, much as some of us would like to. If the theory floats in mists of fatuous optimism, the art of Christian Science healing does in some cases bring very successful results. Why? It is never the truly spiritual healer who temporarily feels the pain or shows the symptoms of one’s patient’s disease, but only the physical-magnetic healer. Uncritical believers in so-called metaphysical healing and in faith-cure theories are sooner or later subjected to the discipline of facts. The intensity of their pains and the gravity of their ills are intended to, and do, bring them to a truer view of actualities. #RandolphHarris 9 of 17
Instead of blaming themselves for failure to demonstrate good health, they ought to blame these theories for having mislead them. Such failure is a change to revise imperfect beliefs, to cast out errors and start again. This surely is to the good and something to be satisfied about. The problem of bodily healing is a complicated one and often depends on more than a single factor. Those who are likely to decry this proviso are always those who tell us only of the successes of mental or “spiritual” healing, but not of its failures. The comparative figures of the two sets of results are tremendously disproportionate. To open one’s eyes to the flaunted success of this system and to shut them to its aching failures is, not the way to understand it aright. To exaggerate what it has achieved and to minimize or deny what it has been unable to achieve—as is done by its ardent partisans—represents a falling away from intellectual integrity. To take a typical example, consider the famous healing sanctuary at Lourdes, France. It was established in 1860. During recent years the attendance of sick and crippled patents has been no less than six hundred thousand annually. Yet during the first seventy years of the sanctuary’s existence, a total of only five thousand cures was reported. This should represent, on a conservative estimate, about one percent of successful treatments. The number of those pilgrim-patients who failed to benefit must therefore run into millions! We dwell on this example not to decry Lourdes, which is doing a blessed and benign work which everyone should respect, and certainly not to derogate its religious aspect, but to point out that the failures in every school of healing, whether materialists, mental, or religious, must exist. #RandolphHarris 10 of 17
That the inspiration which brought Lourdes into being was truly divine and that the most amazing cures have been achieved there in a manner only to be described as miraculous, we fully accept. However, there are limitations and disappointments inherently present in this kind of healing must also be accepted. Do they not remind us of those medieval alchemists who talked glibly of transmuting brass into gold, the while their tattered sleeves and torn garments betrayed their shame-faced poverty! Facts are stern and cannot be laughed off. Exaggerated expectations are inevitably disappointing. These failures are not held against such systems. No healing system, no healer, certainly not even the most orthodox, could have a record consisting only of triumphs. However, no movement which boasts of its successes and ignores its failures has the right to call itself scientific. For only by studying its failures could it ever learn not only that there are errors mixed up with its truths, but also exactly what errors they are. There mere giving of an auto-suggestions, such as “I am perfect health,” which is belied by facts and made untrue by the body’s condition, cannot bring about a cure. Such a fictious statement can only bring about a fictitious result. To deny an illness’ existence while refraining from denying the body’s existence, is illogical. The break with long-held bad personal habits, coupled with the brining to birth of entirely new goods ones, is a difficult experience. However, this is also an immensely rewarding one. Pray for guidance in self-improvement and for help in self-purification. #RandolphHarris 11 of 17
Reality is always a mess. However, it is clear that we are rapidly on our way, and the transition to the electronic office has triggered an eruption of social, psychological, and economic consequences. The current wordquake is more than the result of new machines. It has restructured all the human relationships and roles in the office as well. People now send messages instantly, to places all over the World. They make video calls and correspond with their doctor over the Internet. For the most part, the functions of the secretary have been eliminated. As speech-recognition technology has grown more popular, typing, in many cases, has become obsolete. Dictation equipment is turned to the distinctive accents of each individual user and converts the sounds into written words, thus entirely by-passing the typing operation. When I delivered a speech at the International Word Processing convention, for example, I was asked if my secretary uses the machine for me. When I said I typed my own drafts and that in fact, my secretary could hardly get near my computer, cheers rang through the room. They dreamed of a day when the classified section in the newspaper may include ads like this: Wanted: Group Vice President Responsibilities include coordinating finance, marketing, product line development in several divisions. Must have demonstrated ability to apply sound management control. Report to Exec. VP, multi-line international company. TYPING REQUIRED. #RandolphHarris 12 of 17
Executives, by contrast, are likely to resist sullying their fingertips, just as they resist fetching their own mugs of coffee, dry-cleaning, lunch and children from daycare. And knowing that speech-recognition equipment is here, and they can dictate and have the machine do all the typing, they will resist learning how to handle a keyboard all the more. The secretary is likely to become a nanny for professional adults, which will be seen as a necessity for many corporations because it will save the executive time and allow one to deal with more pressing matters which will earn the company more revenue. Imagine all the business deals that can be closed on the golf course now. However, the unevadable fact remains that Third Wave production in the office, as it has collided with the old Second Wave systems, has produced anxiety and conflict as well as reorganization, restructuring, and—for some—rebirth into new careers and opportunities. The new system has changed all the old executive turfs, the hierarchies, the gender role divisions, the departmental barriers of the past. Al of this has raised many fears. Opinion divides sharply between those who insist that millions of jobs have vanished (and that today’s secretaries are mainly being reduced to mechanical slaves) and a more sanguine view widely held about secretaries. Secretaries are far from being reduced to mindless, repetitive processors. However, they are becoming “para-principals,” sharing in some of the professional work and decision-making from which they had once been largely excluded until now. What we are seeing is a sharp division between those white-collar workers who move up to more responsible positions and those who move down—and eventually out. #RandolphHarris 13 of 17
When automation first began arriving on the scene, economist and trade unionists in many countries forecasted massive unemployment. Instead, employment in the high-technology nations expanded. As the manufacturing sector shrank, the white-collar and service sectors expanded, taking up the slack. However, if manufacturing continues to shrink, and if the office employment is to be out through wringer at the same time, where will the jobs of tomorrow come from? Nobody knows. Despite endless studies and vehement claims, the forecast and the evidence are contradictory. Attempts to relate investment in mechanization and automation to levels of manufacturing employment show what the Financial Times of London calls an “almost complete lack of correlation.” Japan once had the highest rate of investment in new technology, as a percentage of value added, of any country in a seven-nation study. It also had the highest growth in employment. Britain, whose investment in machinery was the lowest, showed the greatest loss of jobs. The American experience roughly paralleled that of Japan—technology and new jobs both increasing—while Sweden, France, Germany, and Italy all showed markedly individual patterns. It is clear that the level of employment is not merely a reflection of technological advance. It does not simply rise and fall as we automate or fail to do so. Employment is the net result of many converging policies. Pressures on the job market may well increase dramatically in the years ahead. However, it is naïve to single out the computer as their source. #RandolphHarris 14 of 17
What is certain is that both the office and the factory are destined to be revolutionized in the decades ahead. The twin revolutions in the white-collar sector and in manufacture add up to nothing less than a wholly new mode of production for society—a gain step for the human race. This step carries with it indescribably complex implications. It will affect not only such things as the level of employment and the structure of industry but also the distribution of political and economic power, the size of our work units, the international division of labour, the role of women in the economy, the nature of work, and the divorce of producer from consumer; it will even later so seemingly simple a fact as the “where” of work. Hidden inside our advance to a new production system is a potential for social change so breathtaking in scope that few among us have been willing to face its meaning. For we are revolutionizing our homes as well. Apar from encouraging smaller work units, apart from permitting a decentralization and de-urbanization of production, apart from altering the actual character of work, the new production system is shifting literally millions of jobs out of offices and back into factories and homes. As more commerce is done online, less people are shopping at physical stores, so we are seeing the need for more factories to house all the products. Also, with pandemic forcing people to work at home, millions have decided they like the change and can get more done and have more time for their family because they are not spending hours communing. #RandolphHarris 15 of 17
Every institution we know, from the family to school and the corporation is being transformed. Watching masses of people scything a field three hundred and sixty years ago, only a madman would have dreamed that the time would soon come when the fields would be depopulated, when people would crowd into urban factories to earn their daily bread. And only a madman would have been right. Today it takes an act of courage to suggest that our biggest factories and office tower may, within our lifetimes, permanently stand half empty, reduced to use as ghostly warehouses or converted into living spaces. Yet his is precisely what we are seeing with the new mode of production—a return to cottage industry on a new higher, electronic basis, and with it a new emphasis on the home as the center of society. To suggest that millions of us will spend our time at home, or in a factory, instead of going out to an office, has unleashed an immediate shower of enlightenment. Once people used to say things like, “People do not want to work at home, even if they could. Look at all the women struggling to get out of the home and into a job!” “How can you get any work done with kids running around?” “People will not be motivated unless there is a boss watching them.” “People need face-to-face contact with each other to develop the trust and confidence necessary to work together.” “The architecture of the average home is not set up for it.” “What do you mean work at home—a small blast furnace in every basement?” “What about zoning restriction and landlords who object?” “The unions will kill the idea.” “How about the tax collector? The tax people are getting tougher on deductions clamed for working at home?” And the ultimate stopper: “What, and stay home all day with my wife (or husband)?” #RandolphHarris 16 of 17
Yet there are equally, if not more compelling reasons three hundred and sixty years ago to believe people would never move out of the home field to work in factories. After all, they had laboured in their own cottages and the nearby land for 10,000 years, not a mere 360. The entire structure of family life, the process of child-rearing and personality formation, the whole system of property and power, the culture, the daily struggle for existence were all bound to the hearth and the soil by a thousand invisible chains. Yet these chains were slashed in short order as soon as a new system of production appeared. Today that is happening again, and a whole group of social and economic forces are converging to transfer the locus of work. Life is changing, so we must also change. Knowing how deeply our lives intertwine, we vow not to kill. Knowing how deeply our lives intertwine, we vow to not take what is not given. Knowing how deeply our lives intertwine, we vow to not engage in abusive relationships. Knowing how deeply our lives intertwine, we vow to not speak falsely or deceptively. Knowing how deeply our lives intertwine, we vow to not harm self or others through poisonous thought or substance. Knowing how deeply our lives intertwine, we vow to not dwell on past errors. Knowing how deeply our lives intertwine, we vow not to speak of self separate from others. Knowing how deeply our lives intertwine, we vow to not harbour ill will toward any planet, animal, or human being. Knowing how deeply our lives intertwine, we vow to not abuse the great truth of the Three Treasures. For Thy sake, our God, do Thou save us. For Thy sake, our Creator, O save us. For Thy sake, our Redeemer, O save us. For Thy sake, O Thou who seekest us, save us, we beseech Thee. #RandolphHarris 17 of 17
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The Book of Job tells us, “He who uncovers mysteries hidden in darkness; brings utter darkness into the light.” Will man’s unquenching need for discovery bring about his end? You are hogging the conversation, my Garrulous if Gracious Friend, the way I hog the fire in the Winter! Do let me get a word in edgeways. The Great Abraham again, in Genesis again (18.27): “Let me speak to My Lord when I am dust and ash!” If that is not just the perfect description of myself about to pray! Of course, I could puff myself up a little, but then You would get mad. You would stand against me, line up my iniquities, and use them as witnesses against me! How could I contradict them? You would have me then. However, what would happen to me? I would vilify myself and reduce myself to nothing. I would give up all claim to reputation. I would pestle myself to death, or at least into dust. All this, and still Your grace would favor me, Still Your light would illumine my heart. However, still all would not be well. Everything about me that seemed so good, You would drown like kittens. And in the very puddles made by my nothingness. That done, You would show me to myself, what I am, what I was, where I have arrived, because, as he Psalmist has said in the Latin Bible, “I am nothing, and I know nothing,” (72.22). If, however, You take even a quick look at me, a sidelong glance maybe, I take on new strength, new joy. Wow! Raised up, revived, embraced. A feather, yes, but also a dead weight. Lett me go, O Lord, and I will plummet to the Lowest Depths at my slowest speed. Your love does this, preventing me from falling and raising me up once I have fallen, guarding me from grave dangers and yet rescuing me from all scrapes. Love of self—that was the dagger that did me in. #RandolphHarris 1 of 21
However, seeking You and loving You, I found not only You, but also myself. Then something happened. From that mutual love, I slid down the slippery slope again, bottoming out in the deepest wells. That is because You, O Sweetest Lord, You do for me far beyond what I could earn and above what I could ever dare hope or ask. Blessed are You, my God. That is the prayer of one who is all unworthy of Your blessings. Even to the ingrates and apostates Your infinite goodness never ceases doing good. Turn us around till we face You again, that again we may be thankful, dutiful, prayerful. What else can we say, except, with Isaiah, that “You are only salvation,” (33.2) and, with the Psalmist, our only “virtue and strength” (46.1). The Nature-religions merely reinforce that view of Nature which we spontaneously adopt in our moments of rude health and cheerful brutality; the anti-natural religions do the same for the view we take in moments of compassions, fastidiousness, or lassitude. The Christian doctrine does neither of these things. If any human approaches it with the idea that because Jahweh is the God of fertility our lasciviousness is going to be authorized or that the Selectiveness and Vicariousness of God’s method will excuse us for imitating (as “Heroes,” “Supermen” or social parasites) the lover Selectiveness and Vicariousness of Nature, one will be stunned and repelled by the inflexible Christian demand for chastity, humility, mercy and justice. On the other hand, if we come to it regarding the death which precedes every re-birth, or the fact of inequality, or our dependence on others and their dependence on us, as the mere odious necessities of an evil cosmos, and hoping to be delivered into transparent and “enlightened” spirituality where all these things just vanish, we shall be equally disappointed. #RandolphHarris 2 of 21
We shall be told that, in one sense, and despite enormous differences, it is “the same all the way up”; that hierarchical inequality, the need for self surrender, the willing sacrifice of self to others, and the thankful and loving (but unashamed) acceptance of others’ sacrifice to us, hold say in the realm beyond Nature. It is indeed only love that makes the difference: all those very same principles which are evil in the World of selfishness and necessity are good in the World of love and understanding. This, as we accept this doctrine of the higher World, we make new discoveries about the lower World. It is from that hill that we first really understand the landscape of this valley. Here, at last, we find (as we do not find either in the Nature-religions or in the religions that deny Nature) a real illumination: Nature is being lit up by a light from beyond Nature. Someone is speaking who knows more about her than can be known from inside her. Throughout this doctrine it is, of course, implied that Nature is infected with evil. Those great key-principles which exists as modes of goodness in the Divine Life, take on, in her operations, not merely a less perfect form (that we should, on any view, expect) but forms which I have been driven to describe as morbid or depraved. And this depravity could not be totally removed without the drastic re-making of Nature. Complete human virtue could indeed banish from human life all the evils that now arise in it from Vicariousness and Selectiveness and retain only the good: but the wastefulness and painfulness of non-human Nature would remain—and would, of course, continue to infect human life in the form of disease. #RandolphHarris 3 of 21
And destiny which Christianity promises to man clearly involves a “redemption” or “re-making” of Nature which could not stop at Man, or even at this planet. We are told that “the whole creation” is in travail, and that Man’s re-birth will be the signal for hers. This gives rise to several problems, the discussion of which puts that whole doctrine of the Incarnation in a clearer light. In the first place, we ask how the Nature created by a good God comes to be in this condition? By which question we may mean either how she comes to be imperfect—to leave “room for improvement” as the schoolmaster says in their reports—or else, how she comes to be positively depraved. If we ask the question in the first sense, the Christian answer (I think) is that God, from the first, created her such as to reach her perfection by a process in time. He made an Earth at first “without form and void” and brought it by degrees to its perfection. In this, as elsewhere, we see the familiar pattern—descent from God to the formless Earth and re-ascent from the formless to the finished. In that sense a certain degree of “evolutionism” or “developmentalism” is inherent in Christianity. So much for Nature’s imperfection; her positive depravity calls for a very different explanation. According to the Christians this is all due to sin: the sin both of men and of powerful, non-human beings, supernatural but created. The unpopularity of this doctrine arises from the widespread Naturalism of our age—the belief that nothing but Nature exists and that if anything else did she is protected from it by a Maginot Line—and will disappear as this error is corrected. #RandolphHarris 4 of 21
To be sure, the morbid inquisitiveness about such beings which led our ancestors to a pseudo-science of Demonology, is to be sternly discouraged: our attitude should be that of the sensible citizen in wartime who disbelieves nearly every particular story. We must limit ourselves to the general statement that beings in a different, and higher, “Nature” which is partially interlocked with ours have, like men, fallen and have tampered with things inside our frontier. The doctrine, besides proving itself fruitful of good in each humans’ spiritual life, helps to protect us from shallowly optimistic or pessimistic views of Nature. To call her either “good” or “evil” is boys’ philosophy. We find ourselves in a World of transporting pleasures, ravishing beauties, and tantalizing possibilities, but all constantly being destroyed, all coming to nothing. Nature has all the air of a good thing spoiled. The sin, both of men and angels, was rendered possible by the fact that God gave them free will: this surrendering a portion of His omnipotence (it is again a deathlike or descending movement) because He saw that from a World of free creatures, even though they fell, He could work out (and this is the re-ascent) a deeper happiness and a fuller splendour than any World of automata would admit. And God said, it is very good. “Male and female He created them…God saw that he had made, and indeed, it was very good,” reports Genesis 1.27-28, 31. One of the toughest issues that Christians wrestle with is deciding how they should feel about their own sexuality. Perhaps they have absorbed the idea that Christianity is anti-sexual, that Jesus would not be pleased with their feelings dealing with pleasures of the flesh, that God is not eager for them to experience pleasure, that the Bible is a book of “thou shalt nots.” Believing such, yet also feeling heir pulsating urges of the flesh and bombarded with cultural models and messages advocating uninhibited expression of pleasures of the flesh, they may feel confused, tense, guilty, or frightened. #RandolphHarris 5 of 21
What, then, is a Christian view of sexuality, and how does this compare with the view of sexuality found in academic and popular psychology? Some Christians have indeed talked as if Christianity views pleasures of the flesh or desire or the body as bad—as something to be ashamed of. (In the Library of Congress’s classification of religious books, the subcategory of “sex” comes just after “sin.”) Actually, as we noted, Christianity affirms that body. The Bible teaches that the created material World is good, that human nature is a mind-body unity, and that some kind of body will be given us at the resurrection as an essential ingredient of our everlasting happiness. In the biblical utopia of Eden, man and woman were refreshingly accepting of their bodies: they “were both unclothed, and were not ashamed,” and delighted in cleaving to each other “as one flesh.” In the Old Testament, this attitude that pleasures of the flesh is a gift in which we can rejoice is celebrated in the Song of Solomon as the erotic longings of lovers for each other are reciprocated openly. “I am sick with Love…O that his left hand were under my head, and that his right hand embraced me!” declares the bride-to-be. “You are stately as a palm tree, and your breasts are like its clusters. I say I will climb the palm tree and lay hold of its branches,” replies her ardent lover. In this biblical view, the significance of intimacy dealing with pleasures of the flesh is not diminished but expanded. Play dealing with pleasures of the flesh is an adult recreational activity and much more. The mutual self-exposure and cleaving of activity involving pleasures of the flesh arise from and satisfy the married adult’s need for intimate communion with a loved one. #RandolphHarris 6 of 21
To have intercourse is, in the Hebrew language, “to know” one’s partner in an especially intimate way. Behaviour dealing with pleasures of the flesh is therefore for married adult humans a social behaviour for procreation. Seen in this light, the biblical laws against promiscuity and adultery are not prohibitions against pleasure. Rather, they point us toward deeper pleasures—the delicious pleasures of affection, playfulness, intimacy, and climax within the lifelong unity and security that we call marriage. The husband and wife should give themselves to each other, advised St. Paul: “Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer, and then come together again.” God therefore cautions us not against pleasure, but against pleasures that are too weak, too unsatisfying for God’s favourite creatures, or that dehumanize God’s creatures. If the Bible advises restraint of our appetites, it is not because God forbids the pleasures we were created to enjoy, but because God has better things in store for us—a more fully human sexuality. God beckons us not to trade or cheapen the life-uniting, love-renewing experience of committed sexual love for a lesser and more temporary pleasure. Donald Joy (an aptly named Christian writer on this subject) likens biblical moral teachings to an owner’s manual on the care and maintenance of the human machines, provided by its maker to help us fulfill its potential. Of this much we can be sure: God is for us. If the human benefits of any activity outweigh the costs, then God is for it. And enjoying pleasures of the flesh—genuine, self-giving, tender, joyful, caring love—is most assuredly something that God is for. It is ennobling experience, shaking out for a few minutes or hours all that is base in a human, all that is mean, small-hearted, and narrow-minded. However, perhaps even more marvellous than that is the enormous contentment with which it fills one. Desire dissolves, and wit them the frustration, the anxiety, the hopelessness, and the expectancy that accompany them when they remain unfulfilled. #RandolphHarris 7 of 21
For a short time one loses oneself in this beautiful consciousness and lets go of the continual routine which makes up one’s usual day. One gains a healing rest in nerve, mind, feeling, and even body Such a glimpse comes of itself—“The wind bloweth where it listeth,” declared Jesus. These glimpses are encounters with divinity. There is a quality about them which separates them from all the other contacts and encounters of life. This Stillness is called, in the New Testament, “the peace which passeth understanding.” It is perhaps the chief feature of the glimpse. That memorable moment when one first opens the door of Consciousness will clear doubt, sanctify feeling, and balance the entire life. This new sense of being liberated from the confining measurements of one’s own ego, unimpeded by attachments and embroilments, carried beyond the vicious passions to inward equipoise, is unimaginably satisfying. In those moments of inward glory all one’s life expands. One’s intelligence advances and one’s goodness perceives new vistas of growth. Heaven opens out for a while in one’s emotional World. When one steps forth from the ego’s timed life the Overself’s liberating timelessness, the feeling of confinement falls away like a heavy cloak. One enjoys an unimagined exhilaration. Just as a blind person suddenly recovering one’s sight is carried away by a rush of joy, so the mystical neophyte suddenly recovering one’s spiritual consciousness is carried away by emotional ecstasy. However, just as in the course of time the former will become accustomed to the use of one’s sight and one’s joy will subside, so the latter will find one’s ecstasies subside and pass away. One’s endeavours to recapture them prove fruitless because it is in the nature of emotion that it should suffer a fall after it enjoys a rise. #RandolphHarris 8 of 21
This wonderful and exquisite feeling is really within oneself, only one transfers it unconsciously to the scenes and persons outside oneself and thus perceives goodness and beauty everywhere. If it begins quietly and unassumingly, it ends deeply—with the sensation of having entered briefly and memorably a higher World of being. If the intercourse of a man and a woman is the most intimate act in the lives of both, the conscious contact of a human being with the Overself is even more intimate still. One’s consciousness is lifted up into another World of being; one’s little self is in communication with the Overself; one’s perception of truth is instantly translated into power to live that truth. It is as if one climbed to a high observation post and from there saw what was before utterly unexpected and incredible. The peace of these moments, whether achieved by prayer or received by grace, yields a rich satisfying happiness. Why? Because all those thoughts, desires, attachments, and aversions which compose the ego fade away and leave consciousness free. In this experience one loses consciousness of one’s own personal identity, a state which begins with a kind of daze but passes into a kind of ecstasy. These first experiences of feeling raised to transfiguring peaks should not be expected to reproduce themselves often. They are necessarily rare sensations. Nor, when they do repeat themselves, an they come in precisely the same form and with the same initial intensity. Something of the rapturous emotional reaction is lost by repetition of this experience, but nothing of the wonder and awe is ever lost. At such moments one is filled wit a flowing inspiration, a splendid hope, a vivid understanding. Psychological views of sexuality are mixed. To some extent, they are congenial with the Christian idea that pleasures of the flesh is a sign and seal of a life union. Several researchers have reported that cohabitation and the number of premarital sexual partners is correlated with later marital unhappiness and divorce. #RandolphHarris 9 of 21
Even better established is the finding that marriage is linked with health and happiness: married people, especially married men, tend to live longer and experience greater life satisfaction than do unmarried people. Of course, such correlations do not prove that premarital chastity predisposes a happier marriage or that marriage produces health and happiness. (Maybe healthy, happy people are more likely to marry.) However, Christians can feel reassured that the data are consistent with biblical affirmations regarding pleasures of the flesh and marriage Christians concerned about the ideas on pleasures of the flesh being taught on television, in R-rated slasher movies, and in hard-core adult films can find justification for their concerns in recent research. In addition to the well-known studies on the effects of television violence on aggressive behavior, there are now many other studies indication the: Television is an unreal fictional World—in which acts of assault outnumber acts of affection and pleasures of the flesh relationships occur mostly outside of marriage—affects people’s perceptions of the real Word. Exposure to sexual violence makes many men and women more likely to believe that many people enjoy being physically forced against their will into intercourse and the physically forcing someone against their will into intercourse is not a serious crime, more willing to say that they might actually commit a sexual assault if they knew it would go unpunished, and more willing actually to aggress against others, especially those who are vulnerable, in laboratory settings. #RandolphHarris 10 of 21
Exposure to nonviolent sexually explicit films also can make physically forcing someone into intercourse against their will seem like a more trivial crime or just part of a blind date, friendship, relationship or marital obligation. Moreover, viewers tend to become more accepting of promiscuity, extramarital pleasures of the flesh, and a vulnerable person’s submission. They also often become more dissatisfied with their own les sizzling experiences with pleasures of the flesh and with their partner. Thus, if we value interpersonal sensitivity and sound human relationships in which pleasures of the flesh is a vital part, if we care to see our partners as equals rather than as servants to our imaginations about pleasures of the flesh, adult films have demonstrable effect that are somewhat less wonderful. So, in some ways, especially in its gathering of evidence, psychology has reinforced Christian ideas and concerns about sexuality (despite potentially skewed results from the biased sample of people who may volunteer to participate in surveys involving pleasures of the flesh and experiments related to pleasures of the flesh). Psychology has also contributed to enrichment of pleasures of the flesh in ways that Christians and non-Christians alike can appreciate—by helping us better understand the nature of things that motivate pleasures of the flesh, by refuting myths about homosexuality, by developing new techniques for treating dysfunctions dealing with pleasures of the flesh. Sexuality is, however, one of those topics about which alert readers will be sensitive to psychologists’ values and assumptions. Sometimes the values of the psychologist are obvious, as when the rational-emotive therapist Albert Ellis encourages “self-gratification…with or without long-term responsibilities” and argues, “Unequivocal and eternal fidelity to any interpersonal commitment, especially marriage, leads to harmful consequences. “More often the assumed values are subtle expressed, as when people are urged not to repress or suppress their “natural” urges for pleasures of the flesh, or when textbook authors, therapists, and advice columnists simply assume that intimate dealing with pleasures of the flesh outside of marriage is normal and healthy. #RandolphHarris 11 of 21
There is a concern that adolescents may interpret “value-free” sex education as meaning that sexual intercourse is for them a harmless recreational activity. Such a conclusion would be unfortunate because promiscuous recreational pleasures of the flesh pose certain psychological, social, health, and moral problems that must be faced realistically. Pleasures of the flesh are reserved for marriage. Chastity is sexual purity. Those who are caste are morally clean in their thoughts, words, and action. Chastity means not having any relations involving pleasures of the flesh before marriage. It also means complete fidelity to husband or wife during marriage. Physical intimate between husband and wife is beautiful and sacred. It is ordained of God for the creation of children and for the expression of love within marriage. In the World today, Satan has led many people to believe that pleasures of the flesh outside marriage is acceptable. However, in God’s sight, it is a serious sin. It is an abuse of the power He has given us to create life. The prophet Alma taught that sexual sins are more serious than any other sins expect murder and denying the Holy Ghost. “And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over the land of Siron among the borders of the Lamanites, after the harlot Isabel. Yes, she did steal away the hearts of many; but this was no excuse for the hearts of many; but this was no excuse for thee, my son. Thou shouldest have tended to the ministry wherewith thou wast entrusted. Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins,” reports Alma 39.3-5. #RandolphHarris 12 of 21
If participants love each other, sometimes they try to convince themselves that sexual relationships outside marriage are acceptable. This is not true. Breaking the law of chastity and encouraging someone else to do so is not an expression of love. People who love each other will never endanger one another’s happiness and safety in exchange for temporary personal pleasure. For years, man has tried to rush Nature’s process, but we must not or we risk being burned by the fires of creation. Labels describe behaviour, but they also subtly evaluate it. When sex researcher label sexually restrained individuals as “erotophobic” or having “high sex guilt,” they both describe and evaluate such tendencies. Whether we label sexual acts we do not practice as “perversions,” deviations,” or an “alternative sexual life style” says something about our underlying attitudes. The values of some psychologist can also be discerned form their reactions to the report of the Attorney General’s commission on pornography. The commission did not label “soft-core” magazines, such as Playboy, as pornographic, nor did it recommend outright censorship. However, not surprisingly, in view of the research on pornography’s effects, it did express strong concern about the growing availability of pornography and its effect on women’s vulnerability to sexual harassment and abuse. Although many feminist and religious leaders welcomes the report, the press preferred to quite contemptuous psychologists, such as Ted McIlvenna, president of the Institute for the Advanced Study of Sexuality: “Sexologist should universally view this report with disdain…It is totally an erotophoic report.” The problem, some of these psychologists complained, was that the commission took the psychological research on pornography too seriously—an interesting reversal from the more common complaint that government bodies have ignored research. #RandolphHarris 13 of 21
So, in welcoming sexual advice and sex research, Christians should be critically alert to psychologists’ values. On the other hand, we should also counter the nonbiblical idea that sexual relations are bad or that passion is something to be ashamed of. In the final analysis, we Christians are not so much opposed to promiscuity and pornography as we are for the tense closeness and the pleasureful sense of union that occurs when lifelong partners express and renew their love. In such a relationship, sexuality has the potential to become all that the Bible envisions its being: procreational and deeply affectional. Let us therefore remember: our sexuality is a gift that the Lord has made. Let us rejoice and be glad in it, knowing that God said, it is very good. When people care for one another enough to keep the law of chastity, their love, trust, and commitment increase, resulting in greater happiness and unity. In contrast, relationships built on sexual immortality sour quickly. Those who engage in sexual immortality often feel fear, guilt, and shame. Bitterness, jealousy, and hatred soon replace any beneficial feelings that once existed in a relationship. Our Heavenly Father has given us the law of chastity for our protection. Obedience to this law is essential to personal peace and strength of character and to happiness in the home. Those who keep themselves sexually pure will avoid the spiritual and emotional damage that always comes from sharing physical intimacies with someone outside of marriage. “He that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith and shall fear,” reports Doctrine and Covenants 63.16. These warning apply to all people, whether they are married or single. #RandolphHarris 14 of 21
Those who keep themselves sexually pure will be sensitive to the Holy Ghost’s guidance, strength, comfort, and protection (that is why they always survive in horror movies), and will fulfill an important requirement for receiving a temple recommend and participating in temple ordinances. The nineteenth-century ideology of female domesticity suggested women were particularly physically and morally equipped to nurture. This is where the belief in the human being the “woman’s sphere came from,” and the result was a combination that gave moral support to mid-nineteenth-century middle-class suburbanization. Woman’s place was in the home, and that was ideally in the expanding suburbs. It was even reflected in the architecture. Building homes with kitchen windows that looked out into the backyard so woman could watch their children play as they cooked. Some homes even had walls of class along the dining room and living room, also as a way for women to watching their children while having Tupperware parties or afternoon tea and biscuits in the parlor while the darlings play in the backyard. On these story book house with a faceted tower and battened shutters, the crenellation parapet, projects and image of conjuring up archers and protecting the lord’s castle. For the home was to be a fortress and a refuge from the evils and vices of the city. These effervescent suburban dwellings were meant to evoke vernacular homes in western Europe, a nostalgia imported by American soldiers after World War I. The purpose of the architecture was to make one feel like one suddenly slipped into the Germanic forest of Sleeping Beauty, and are peeping at a quaint cottage in the clearing the side of a modest mansion. They were also a snapshot of an optimistic era when anything seemed possible, which no doubt appeals to people in these jaded times. Story book architect arose in the 16th century, people were fascinated by the Middle Ages. For instance, Marie Antoinette’s famous “farm” at Versailles was her interpretation of a medieval countryside hamlet. The 1869 castle Neuschwanstein was designed to look much older than it is. #RandolphHarris 15 of 21
Nonetheless, the storybook architecture reminded people of the good old times, when things were made by hand, which allowed people to pretend they had stepped back in time. The home, under the practical and moral guidance of the mother, was to be a sacred places in which family values could be promoted around the fireside. A middle-landscape between city and country that had trees and greenery but was neither to wild nor too urban was the proper Currier and Ives family environment. Some communities were even nonautomobile streets and had mandatory front porches and picket fences, to consciously recreate the social patterns of a Victorian small town. While the city was reviled as the center of infamy and anonymity, the suburb, with its open lawns and clean air, was to provide a healthful, natural, and moral atmosphere in which to raise children and teach values. In an era when activities were divided between men’s and women’s sphere, the city was Gomorrah—a World of men, factories, crowding, and vice. The suburban home, by contrast, was sacred space in which under the wife’s tutelage, men would be encouraged to become more civilized and children would be raised in health and virtue. The rearing of children and management of homes were not simply domestic virtues, they were activities essential for the survival of the Republic. The new constituency of middle-class non-farm women was an expanding group whose major responsibility was management of the home. Unlike farm wives, they had no responsibility for working with their husbands as partners operating a farm, nor did they have to labour long hours in the expanding urban factories and sweatshops, as did working-class women. #RandolphHarris 16 of 21
As a rebellion against the suggestion that women of the growing middle-class population had no real role, an ideology was designed that gave women a central place in national life. Surely it was a pernicious and mistaken idea, that the duties which tax a woman’s mind are petty, trivial, or unworthy of the highest grade of intellect and moral worth. Instead of allowing this feeling, every woman should imbibe from early youth, the impression, that she is training for the care of the most important, most difficult, and the most sacred and interesting duties that can possibly employ the highest intellect. Through their nurturing role, women can exercise an influence on national character that will transcend class and location. Would will provide the social order holding together American democracy. Proper management of the home and children is seen as the woman’s responsibility, and since this is so crucial, it makes her a fuller partner with her husband. Woman are neither men’s inferiors nor their equals, but their betters. Most men are still developing their strength and need o be guided and taught by women or their fathers, who are stronger. The suburban home, with its emphasis on shared domesticity, is the ideal setting in which to engage in this instruction. The nineteenth-century defining of the home’s interior as woman’s space has some very practical and beneficial consequences for home design. Kitchens, for example, were no longer simply basement rooms with open fireplaces. For the first time kitchens were designed taking into account efficiency, sanitary food preparation, and scientific housekeeping. Domestic engineering was to be utilized to create a professional and elevating influence for the housewives and servants who used the space. Clean surfaces, indoor plumbing, and proper light and ventilation were all part of the design. The result was a far more useful, comfortable, and rationally designed interior. This is not to say that most kitchens were poorly laid out and “obviously designed by a man. The nineteenth-century breakthrough was the acceptance of the view that kitchens were a specifically designed space. #RandolphHarris 17 of 21
Some people may need the kind of regression that is a relaxation of structures. Their central ego-functioning “coping” self is out of gear, else they would not be in therapy. The time may have come for them to relax and let go of their present personality—integration, so that a new arrangement may come about in which areas of their life may be integrated which have so far been denied a place. It is for this reason that therapists need to be careful to distinguish the circumstances in which it is right to focus on guilt-provoking emotions like rage or greed. Anyone in an authoritative or helping capacity is easily experienced as on the side of anti-libidinal forces. In the kind of regression and relaxation we are now considering, people need all the strength they can muster, in order to stay in touch and no evade their feelings of emptiness and desolation, and pain and terror, about which they already feel very guilty and ashamed. They must not be further weakened by having their moral and intellectual failings brought to their attention as a central issue. If, additionally, we consider that some people will need to recover these split-off regions where their bodily experiences and their (perhaps scant) memories of good times are mapped, the injunctions against promoting guilt and shame become even stronger. This is not the time to put people right—we have first to strengthen whatever strengths they already possess. Even the voice of another person can a times be disturbing. It appals me to think how much change I have prevented or delayed in patients in certain category by my personal need to interpret. If only we can wait, the patient arrives at understanding creatively and with immense joy, and I now enjoy this more than I used to enjoy the sense of having been clever. #RandolphHarris 18 of 21
When faced with error or delusion, or distress or disintegration, it is important not to be in too much of a hurry. People come to therapy unready for a direct encounter with their deeper anxieties. If they had been ready, they would have faced them and contained them. When, encouraged by an unwise therapist or friend, they are made to drop the defences they need before they are strong enough to integrate new insights, they will awake the terror which has always surrounded this split-off part, a terror which includes the terror of disintegration altogether. They will then tighten up more than ever, yet feel obscurely shamed and weakened by a sense of having failed to perform as expected. Too stark a confrontation with the deepest anxieties, especially if encouraged by someone on who a person is very dependent for a sense of security and connectedness, encourages the formation of a False Self, in order to please the therapist. Much has been written about the dangers of coaxing a patient into what looks like a recovery—the so-called “transference cure.” However, disturbed people may also be frightened into what looks like recovery, taking their therapists’ “interpretations” as implicit advice and acting rigidly on it in order to contain their disintegration. The corrosive hidden sense of hollowness and badness cannot be reached in this way. A principle might be enunciated, that in the False Self area of our analytic practice we find we make more headway by recognition of the practice we find we make more headways by recognition of the patient’s non-existence than by a long-continued working with the patient on the basis of ego-defence mechanisms. The patient’s False Self can collaborate indefinitely with the analyst in the analysis of defences, being so to speak on the analyst’s side in the game. This unrewarding work is only cut short profitably when the analyst can point to and specify an absence. It is not the aim of analysis to confront the patient with a now supposedly fully uncovered drive…The deepest level to be reached is not the drive…but the experience of the absence of the life-sustaining matrix. #RandolphHarris 19 of 21
To let people reach this terrifying level of experience in safety, therapists must allow themselves to a safe environment, facilitating, unobtrusive, unwounding. In general, it is a good thing when people are allowed space to make their own discoveries. However, if people are to make their own discoveries about what a thing can do or what it is good for, usually a period of hesitation and analyzation is necessary. It is an impingement when things are shoved at you before you know whether you want them and can use them. Those things feel alien—to turn away from them is a healthy reaction: to comply is the unhealthy response of the intimidated. So, we must allow for periods of hesitation which precede the moment when people start to make some new structure their own, truly theirs, not half the therapist’s. What is at issues here is how true new insight are to be integrated. They must not be integrated in a depersonalized form. “I-now” have to understand and hold and accept “me-then” and the situation as I experienced it then. If I am truly to feel “I discovered that,” “I made that,” “I did that,” even “I exist,” “I existed then,” “I am,” I have to be the first to be making the connections. When things are at their best, therapist and other arrive together at new meanings. Once there is a certain amount of strength—by which I mean at least the beginnings of a true-self core as an organizing principle—and once good rapport and understanding have been established, the many occasions on which such perfect timing does not happen may also serve a useful purpose. They enable people to start to come to terms with the fact that being perfectly understood (and the perfect capacity for always having perfect insight) never were and never will be their lot. The reality of other people, in all their goodness and badness and separateness is there by established, and hence also one’s own reality. And, if the experience of being held is ever to become a reality, this had to be established for it takes two for one to be held. #RandolphHarris 20 of 21
Ho. Wiyopeyata ouye power of the setting sun. We call on you. Please have pity on us that people may life. Wakinyan, thunder beings of the black west, we call on you. You are the source of both the power to live and of destruction, who ride the back of minne wichoni, the life-giving rains. For long years, the way of the people has been weak and there has been fear. Many have said that the red road would disappear and that the six powers of Wakan Tanka would turn their faces from us. It is true that many of the old ways have been lost. However, just as the life-giving rains restore the Earth after the drought, so your power will restore the Way and give it new life. We ask this not only for the red people but for all the people that they might live. In ignorance and carelessness, they have walked upon Ina Maka, our Mother. They did not understand that they are part of all beings, the four-legged, the winged, grandfather rock, the tree people, and our star brothers. Now the Earth and all our relations are crying out. They cry for the help of all people. A teaching which seeks the chief good for human beings, but ignores robust health and freedom from pain as a necessary part of the good, is an incomplete one. The old notion that mental healing is only useful to, and possible in, cases where the patient only imagines that one is sick, is outdated. A doctrine which denies the body’s existence while hypocritically trying to cure the body’s ailments, contradicts itself. In any case, the body remains there, a hard unavoidable fact which must be accepted in the end however much anyone believes one has thought it away. You upright who heard the voice of my song, may you merit to join this glorious throng; in Heavenly halls you shall meet them in time, if you hearken His Words, melodious, sublime. Exalted on high, for ever and ever, our Lord in glory and awe! We are His choice, then let us rejoice that He blessed us and gave us the Law. A true measure of a hero, is when one lays down one’s life, with the knowledge of those one saves, will never know. #RandolphHarris 21 of 21
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He Covenanted with the Devil Until He Should Arrive to the Age of Sixty Years!
He might be living, or he might be dead. There came no word of him, or from him. I was fond enough of her to be satisfied with this—he never disturbed us. While there were many individual acts of witchcraft in seventeenth-century Massachusetts, there was never an attempt or plot to make witchcraft a formal religion which would supplant Christianity. Yet we need not conclude that William Baker and his fellow-confessors were lying. It is probable that they, like the afflicted girls, were hysterics subject to hallucination. Certainly that is the conclusion to be drawn from Thomas Brattle’s opinion of them in his “Letter”: “my faith is strong concerning them that they are deluded, imposed upon, and under the influence of some evil spirit, and therefore unfit to be evidences either against themselves or anyone else.” Mr. Brattle wrote this in October 1692, when Massachusetts was retuning to stability. However, at the height of the excitement confessions like Mr. Baker’s seemed convincing enough. For one thing, they had a curious precision: he did not say there were about three hundred witches in the country but “about three hundred and sever”; he did not say there were about a hundred young wizards at the mustering of the Satanic militia but “about an hundred five.” However, what made these confessions most believable was that they offered a simple and comprehensive explanation for all the frightening events at Salem, at a time when explanations were not easy to discover. #RandolphHarris 1 of 16
There is also some testimony which remains ambiguous even today. Samuel Wardwell, for example, at his preliminary examination confessed himself a wizard. He had begun, he said, with white magic, “with telling of fortunes which sometimes came to pass” And, he said, “he used also when any creature came into his field to bid the Devil to take it, and it may be the Devil took advantage of him by that.” Eventually he had signed a pact: “He covenanted with the Evil until he should arrive to the age of sixty years.” He had renounced this confession at his trial, saying that he had made it, but that he had belied himself. He added that it was all one: “he knew he should die for it whether he owned it or no.” Ordinarily one would simply accept his renunciation. However, there are several puzzling circumstances here. For one thing, it was not all one whether he maintained or renounced his confession. People who maintained their confessions were not being brought to trail, much less executed. For another, at least a part of his confession was true; he had dabbled in the occult for some time, telling a great many fortunes, and boasting that he could make animals come to him when he wished. Finally, Mr. Wardwell was executed. However, in 1693, when the panic had subsided and the climate of opinion totally changed, there were three people who held to their confessions. Two of them were women long thought to be “senseless and ignorant creatures.” The third was Mr. Wardwell’s wife. All of these circumstances are puzzling and some of them are suspicious. However, on the other hand, there is no evidence to support his confessions of having made a pact. The only possible conclusion, it would seem, is that in this case the truth is not obtainable. #RandolphHarris 2 of 16
In a situation where the truth was so difficult to find the people of Massachusetts did what anybody else would do—they sought expert advice. In matters of witchcraft the experts were the clergy, and ultimately the advice was sought of the most distinguished clergymen in the colony. Indeed, at least one member of the trial court, Judge John Richards, asked the Reverend Cotton Mather to be present at the first trial. Reverend Mather was too ill to attend, but he did everything he could under the circumstances. He had suggested earlier (the exact date is not known) that the afflicted persons should be separated and an attempt made to cure them with prayer and fasting. He volunteered to take in as many as six of them himself. He had cured the Godwin children, and he might well have cured the Salem girls as well; certainly separation and private care would have been better treatment for hysterical fits than the excitements of a public courtroom. However, unfortunately Reverend Mather’s offer had not been accepted. Now, although he could not attend the first sitting of the court he wrote John Richards a letter offering him his opinions. In the first place, he expected that God would smile upon the labours of the court: “His people have been fasting and praying before Him for you direction, and yourselves are persons whose exemplary devotion disposeth you to such a dependence on the Wonderful Counselor, for his counsel in an affair this full of wonder, as He doth usually answers with the most favorable assistances. Yet he wanted to warn Mr. Richards. #RandolphHarris 3 of 16
Here is that warning: “And yet I most humbly beg you that in the management of the affair in your most worthy hands, you do not lay more stress upon pure specter testimony than it will bear. When you are satisfied or have good plain legal evidence that the Demons which molest our poor neighbours do indeed represent such and such people to the sufferers, though this be a presumption, yet I suppose you will not reckon it a conviction that the people so represented are witches to be immediately exterminated. It is very certain that the Devils have sometimes represented the shapes of persons not only innocent but very virtuous, though I believe that the just God then ordinarily provides a way for speedy vindication of the persons thus abused. Moreover, I do suspect that persons who have too much indulged themselves in malignant, envious, malicious ebullitions of their souls may unhappily expose themselves to the Judgment of being represented by Devils, of whom they never had any vision and with whom they have much less written any covenant. I would say this: if upon the bare supposal of a poor creature’s being represented by a specter too great a progress be made by the Authority in ruining a poor neighbour so represented, it may be that a door may be thereby opened for the Devils to obtain from the Courts in the Invisible World a license to proceed unto most hideous desolations upon the repute and repose of such as have yet been kept from the great transgression. If mankind have thus far once consented unto the credit of Diabolical representations, the Door is opened! Perhaps there are wise and good men that may be ready to style hum that shall advance this caution a witch advocate, but in the winding up this caution will certainly be wished for.” #RandolphHarris 4 of 16
Reverend Mather’s third point is that although he believes that Devils have sometime afflicted men on their own initiative, without being called up by witches, in this case he thinks that witches are involved: “there is cause enough to think that it is a horrible witchcraft which hath given rise to the troubles wherewith Salem Village is at this day harassed, and he indefatigable pains that are used for the tracing this witchcraft are to be thankfully accepted and applauded among all this people of God.” Fourth, he points out that although witchcraft is a spiritual matter and therefore “very much transacted upon the stage of imagination,” its effects are “dreadfully real” and therefore criminally punishable. “Our dear neighbours are most really tormented, really murdered, and really acquainted with hidden things which are afterwards proved plainly to have been realities.” In his fifth and six section he suggests what evidence may be used for convictions. The best evidence, he says, is “a credible confession…And I say a credible confession because even confession itself is sometimes not credible.” He was confident Mr. Richards’ ability to judge such matters: “a person of a sagacity many times thirty furlongs less than yours will easily perceive what confession may be credible and what may be the result of only a delirious brain or a discontented heart.” In obtaining confessions he was “far from urging the un-English method of torture,” but he thought that “cross and swift questions” might be used, along with anything else that “hath a tendency to put the witches into confusion” and this might bring them to confession. If the suspect had made threats or boasts which seemed to require occult power and which came true, this was valid evidence. So were such concrete matters as “puppets” (for image magic) and witch marks on the body. #RandolphHarris 5 of 16
Reverend Mather had never seen a witch mark on anyone, but he thought a surgeon ought to be able to tell if a bodily excrescence were magical. Finally, he was willing to countenance as experiments (but not as full evidence) some witch-finding techniques which themselves partook of the occult: setting a suspect to repeating the Lord’s Prayer; trying to wound a witch through striking her specter; putting the suspect to the water ordeal. Seventh, and finally, he recommended clemency for “come of the lesser criminals.” If such persons were not executed but “only scoured with lesser punishments, and also put upon some solemn, open, public, and explicit renunciation of the Devil” he thought it might discourage the Devils from afflicting those neighbourhoods in which they had been publicly renounced. Reverend Mather’s letter was written within the context of the Puritan method for arriving at the truth, and it can be fully understood only within that context. In dealing with the American Puritans we must remember always that they had rejected the formidable hierarchies of the Medieval and Renaissance church and state, with all their authority of tradition and inherited position. They had replaced these hierarchies with bodies of ministers and magistrates which, if they were not fully democratic in the twentieth-century sense of the word, were nevertheless elected. The clergyman was called to his position by the members of the church; the magistrate was elected by his constituency. Furthermore, the church had no central administration; every congregation was a law unto itself. The state did have a central administration—a governor and lieutenant-governor and their council—but this administration had nothing even faintly resembling the authority of a royal government. #RandolphHarris 6 of 16
My brother, the clergyman, looked over my shoulder before I was aware of him, and discovered that the volume which completely absorbed my attention was a collection of famous Trials, published in a new edition and in a popular form. He laid his finger on the Trial which I happened to be reading at the moment. I looked up at him; his face startled me. He had turned pale. His eyes were fixed on the open page of the book with an expression which puzzled and alarmed me. “My dear fellow,” I said, “what in the World is the matter with you?” He answered in an odd absent manner, still keeping his finger on the open page. “I had almost forgotten,” he said. “And this reminds me.” “Reminds you of what?” I asked. “You do not mean to say you know anything about the Trial?” “I know this,” he said. “The prisoner was guilty.” “Guilty?” I repeated. “Why, the man was acquitted by the jury, with full approval of the judge! What can you possibly mean?” “There are circumstances connected with that Trial,” my brother answered, “which were never communicated to the judge or the jury—which were never so much as hinted or whispered in court. I know them—of my own knowledge, by my own personal experience. They are very sad, very strange, very terrible. I have mentioned them to no mortal creature. I have done my best to forget them. You—quite innocently—have brought them back to my mind. They oppress, they distress me. I wish I had found you reading any book in your library, except that book!” Some people were opposed to prosecuting in any witchcraft case, on the grounds that witchcraft was a spiritual mater, a sin rather than a crime, and thus outside the domain of criminal law. However, the laws of every civilized nation provided the death penalty for witchcraft, and so did the Bible (Exodus xxii, 18: “Thou shalt not suffer a witch to live”). #RandolphHarris 7 of 16
Another opinion Reverend Mather deals with is that the troubles at Salem were caused by Devils, but not by witches. That is, the idea had already been advanced that the afflicted girls were possessed—infested by Demons—but not bewitched; that the Devils had acted on their own initiative rather than that of witches. This is the idea that was eventually adopted by virtually all of Massachusetts to explain the events at Salem, once it was recognized that most of those executed had been innocent. The basic question, as the seventeenth century understood it, was whether God would permit the Devil to assume the shape of an innocent person. Most authorities, and especially most Protestant authorities, believed that He would, and thus held, like Hamlet, that “the Devil hath power/ to assume a pleasing shape. However, Mr. Richards would not be capable of clearing anybody if he was going to accept the appearance of a person’s specter as conclusive proof of guilt. If such infernal testimony were accepted, nobody could be safe from accusation. Reverend Mather put in forcefully enough. “If mankind have thus far once consented unto the credit of Diabolical representations, the Door is opened!” However, Reverend Mather knew there were people at Salem so committed to the validity of spectral evidence that they were willing to call anyone who challenged it, including himself, a “witch advocate.” All he could do was warn such people that when matters were finished “this caution will certainly be wished for.” And in this he could not possibly have been more right. #RandolphHarris 8 of 16
Do you believe that the spirits of the dead can return to Earth, and show themselves to the living? Promise me this, that you will keep what I tell you a secret as long as I live. After my death I care little what happens. Let the story of my strange experience be added to the published experience of those other men who have seen what I have seen, and who believe what I believe. The World will not be the worse, and may be the better, for knowing one day what I am now about to trust to your ear alone. On a fine summer evening, many years since, I left my chambers in the Temple to meet a fellow-student, who had proposed to me a night’s amusement in the Winchester estate. I had taken my degree at Oxford. I had sadly disappointed my father by choosing the Law as my profession, in preference to the Church. At that time, to own the truth, I had no serious intention of following any special vocation. I simply wanted an excuse for enjoying the pleasures of an American life. The study of Law supplied me with that excuse. And I chose the Law as my profession accordingly. On reaching the place at which we had arranged to meet, I found that my friend had not kept his appointment. After waiting vainly for ten minutes, my patience gave way, and I went into the gardens by myself. I took two or three turns round the mansion, without discovering my fellow-student, and without seeing any other person with whom I happened to be acquainted at that time. For some reason which I cannot now remember, I was not in my usual good spirits that evening. #RandolphHarris 9 of 16
I saw a woman in the gardens, she was quiet. She invited me into the estate. Her face was saddened; her eyes were dropped to the ground, I begged her pardon. She rose to leave me. I was determined to not part with her in that way. I begged to be allowed to see the Winchester mansion. She hesitated. Then she took my arm. We went away together. A walk of half an hour brought us to the Winchester mansion, the estate was quite large. We went through the beautiful jeweled doors and took an elevator to the 4th floor. She said Mrs. Winchester had been waiting to meet me. She had been suffering from an affection of the throat; and she had a white silk handkerchief tied loosely round her neck. She wore a simple dress of black merino, with a black-silk apron over it. Her face was deadly pale; her fingers felt icily cold as they closed around my hand. “Promise me one thing,” I said, “before I go. While I live, I am your friend—if I am nothing more. If you are ever in trouble, promise me that you will let me know it.” She started, and drew back from me as if I had struck her with a sudden terror. “Strange!” she said, speaking to herself. “He feels as I feel. He is afraid of what may happen to me, in my life to come.” I attempted to reassure Mrs. Winchester. I tried to tell her what was indeed the truth—that I had only been thinking of the ordinary chances and chances of life, when I spoke. She paid no heed to me; she came back and put her hands on my shoulders, and thoughtfully and sadly looked up in my face. “My mind is not your mind in this matter,” she said. “I believe I shall die young, and die miserably. If I am right, have you interest enough still left in me to hear of it?” #RandolphHarris 10 of 16
She paused, for a moment, shuddering—and added these startling words: “You shall hear of it.” The tone of steady conviction in which she spoke alarmed and distressed me. My face showed her how deeply and how painfully I was affected. “There, there!” she said, returning to her natural manner; “don’t take what I say too seriously. A poor girl who has led a lonely life like mine thinks strangle and talks strangely—sometimes. Yes; I give you my promise. If I am ever in trouble, I will let you know it. God bless you—you have been very kind to me—goodbye!” A tear dropped on my face as she kissed me. The door closed between us. The dark gardens received me. It was raining heavily. I looked up at her window, through the drifting shower. The curtains were parted; she was standing in the gap, dimly lot by the lamp on the table behind her, waiting for our last look at each other. Slowly lifting her hand, she waved her farewell at the window, with the unsought native grace which had charmed me on the night when we first met. The curtains fell again—she disappeared—nothing was before me, nothing was round me, but the darkness and the night. In two years from that time, I had returned to the Church. My relatives exerted themselves; and my good fortune still befriended me. I was offered an opportunity of preaching in a church, made famous by the eloquence of one of the popular pulpit-orators of our time. In accepting the proposal, I felt naturally anxious to do my best, before the unusually large and unusually intelligence congregation which would be assembled to hear me. At the period of which I am now speaking, the Santa Clara Valley had been startled by the discovery of a terrible crime, perpetrated under circumstances of extreme provocation. #RandolphHarris 11 of 16
I chose this crime as the main subject for my sermon. Admitting that the best among us were frail mortal creatures subject to evil promptings and provocations like the worst among us, my object was to show how a Christian man may find his refuge from temptation in the safeguards of his religion. I dwelt minutely on the hardship of the Christian’s first struggle to resist the evil influence—on the help which one’s Christianity inexhaustibly held out o one in the worst relapses of the weaker and viler part of one’s nature—on the steady and certain gain which was the ultimate reward of one’s faith and one’s firmness—and on the blessed sense of peace and happiness which accompanied the final triumph. Preaching to this effect, with the fervent conviction which I really felt, I may say for myself, at least, that I did no discredit to the choice which had placed me in the pulpit. I held the attention of my congregation, from the first word to the last. On the conclusion of my sermon, my soul was literally shaken. Ordering my horse to be saddled, I rode instantly to the Winchester mansion. When I arrived, my mind was blank. I had no thoughts. I had no tears. The butler, Amon, greeted me. I guessed him to be some two or three years younger than myself. He was undeniably handsome; his manners of a gentleman—and yet, without knowing why, I felt a strong dislike to him the moment he opened the door. While waiting in the parlor, little by little, I became conscious of a chilly sensation slowly creeping through and through me to the bones. The warm balmy air of a summer night was abroad. It was the month of August. In the month of August, was it possibly that any living creature (in good health) could feel cold? It was not possible—and yet, the chilly sensation still crept through and through me to the bones. I looked up. I looked all round me. #RandolphHarris 12 of 16
I looked around me again. Yes: I saw it. With my own eyes I saw it. A pillar of white mist—between five and six feet high, as well as I could judge—was moving beside me on my left hand. The white colour of it was the white colour of the fog which one might see over the ocean. And the chill which had then crept through me to the cones was that chill that was creeping through me now. I was awed rather than frightened. There was one moment, and one only, when the fear came to me that my reason might be shaken. The doctrine that the Devil could appear in any shape did come to mind. The slow utterance of these words, repeated over and over again: “Mrs. Winchester is dead. Mrs. Winchester is dead.” But my will was still my own: I was able to control myself, to impose silence on my own muttering lips. And I walked through the mansion. And the pillar of mist went quietly with me. I sat down on the stairs looking at the pillar of mist, hovering opposite to me. It lengthened slowly, until it reached to the ceiling. As it lengthened, it grew bright and luminous. A time passed, and a shadowy appearance showed itself in the center of the light. Little by little, the shadowy appearance took the outline of human form. Soft brown eyes, tender and melancholy, looked at me through the unearthly light in the mist. The dead and the rest of the face boke next slowly on my view. Then the figure gradually revealed itself, moment by moment, downward and downward to the feet. She stood before me as I had last seen her, in her black-merino dress, with the black-silk apron, with white handkerchief tied loosely round her neck. She stood before me, in the gentle beauty that I remembered so well; and looked at me as she had looked when she gave me her last kiss on the cheek—when her tears had dropped on my hand. #RandolphHarris 13 of 16
I fell on my knees at the table. I stretched out my hands to her imploringly. I said, “Speak to me—O, once again speak to me, Sarah.” Her eyes rested on me with a divine compassion in them. She lifted her hand, and pointed to the photograph on the desk. It was the butler. I looked up at her again. She lifted her hand once more, and pointed to the handkerchief round her neck. As I looked at it, the fair white silk changed horribly in colour—the fair white silk became darkened and drenched in blood. A moment more—and the vision of her began to grow dim. By slow degrees, the figure, then the face, faded back into the shadowy appearance that I have first seen. The luminous inner light died out in the white mist. The mist itself dropped slowly downwards—floated a moment in airy circles on the floor—vanished. Nothing was before me but the familiar Lincrusta wallpaper, and the photograph lying face downwards on the desk. I went home. The next day, the newspapers reported the discovery of a murder in the Winchester mansion. Mrs. Winchester was the victim. She had been killed by a wound in the throat. The crime had been discovered between ten and eleven o’clock on the previous night. There is conclusive proof that the butler had been trafficking with the Devil. If spectral evidence was convincing to the magistrates, the ministers, and the people at large, it was a nightmare to the suspects. A violent quarrel took place between them. Lastly, that man, variously described by different witnesses, was seen leaving the door of her mansion on the night of the murder. The Law—advancing no further than this—may have discovered circumstances of suspicion, but no certainty. The Law, in default of direct evidence to convict the prisoner, may have rightly decided in letting him go free. #RandolphHarris 14 of 16
However, the Winchester Repeating Arms Company issued a statement redacting the news report which was later destroyed: “Protecting Mrs. Winchester’s legacy is, and always will be, our focus. For decades, we have battled behind the scenes, enduring shadowy tactics of deception with unauthorized statements and projects created to tarnish. We have always been betwixted as to why there is such a tenacity in causing more pain alongside what we already have to cope with for the rest of our lives. Now, this unscrupulous endeavor to release a statement without official proof or full accounting to the estate compels our hearts to express a word—forgiveness. Although we will continue to defend ourselves and her legacy lawfully and justly, we want to preempt the inevitable attacks on our company by all the individuals who have emerged from the shadows to leech off of Mrs. Winchester’s life’s work. Ultimately, we desire closure and a modicum of peace so we can facilitate the growth of the Winchester Estate and other creative projects that embody Mrs. Winchester’s true essence, which is to inspire and get people to think critically. We welcome and accept people of all creeds, races and cultures in the Universe and beyond.” The official statement reported that Mrs. Winchester passed away peacefully in her sleep on September 5, 1922, and work on the still uncompleted house stopped. I leave you to draw your own conclusions, but just days before I saw her, she looked no older than 22 years old. My own faith in the reality of the apparition is immovable. I say, and believe Mrs. Winchester is immortal, which would explain a lot. Take up the Trial again, and look at the circumstances that were revealed during the investigation in the court. I persist in believing that the man was guilty. I declare that, he and he alone did it. And now, you know why. #RandolphHarris 15 of 16
O thou wicket spirit Amon that obeyeth not, because I made a law and invoked the names of the glorious and ineffable God of Truth, the creator of all, and thou obeyest not the might sounds that I make: therefore I curse thee in the depth of Abandon to remain until the day of judgment in torment in fire and in sulphur without end, until thou appear before our will and obey my power. Come, therefore, in the 24th of a moment, before the circle in the triangle in this name and by this name of God, Adni, Great Spirit, give us hearts to understand; never to take from creation’s beauty more than we give; never to destroy wantonly for the furtherance of greed; never to deny to give our hands for the building of Earth’s beauty; never to take from her what we cannot use. Give us hearts to understand that to destroy Earth’s music is to create confusion; that to wreck her appearance is to build us to beauty; that to callously pollute her fragrance is to make a house of stench; that as we care for her she will care for us. Tzabaoth, Adonai, Amioran. Come! Come! for it is the Lord of Lords Adni, that stirreth thee up. I stir thee up, O thou fire, in him who is thy Creator and of all creatures. Torment, burn, destroy the spirit Amon always whose end cannot be, I judge thee in judgment and in extreme justice, O spirit Amon, because thou art he that obeyeth not my power and obeyth not that law which the Lord God made, and obeyeth not the Mighty Sounds and the Living Breath which I invoke, which I send: Come forth, I, who am the Servant of the Same Most High governor Lord God powerful, Iehovohe, I who am exalted in power and am might in his power above ye, O thou who comest not giving obedience and faith to him that liveth and trirumpheth. Therefore I say the judgment: I curse thee and destroy the name Amon and the seal Amon, which I have placed in this dwelling of poison, and I burn thee in fire whose end cannot be; and I cast thee down unto the seas of torment, out of which thou shalt not rise until thou come to me eyes: visit me in peace: be friendly before the circle in the triangle in the 24th of a moment in the likeness of a man not unto the terror of the sons of men the creatures or all things on the face of the Earth. Obey my power like reasoning creatures; obey the living breath, the laws which speak. #RandolphHarris 16 of 16
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The Very “Fans” of the Cinema Stars and the Famous Footballers Know Better than to Desire that!
The Lord raises up righteous nations and destroys nations of wicked. The mention of that nation which worshipped Nature-gods turns our attention to one of those features in the Christian story which is repulsive to the idea of a “chosen people.” Democrats by birth and education, we should prefer to think that all nations and individuals start to level in the search for God, or even that all religions are equally true. It must be admitted at once that Christianity makes no concessions to this point of view. It does not tell of a human search for God at all, but of something done by God for, to, and about, Man. And the way in which it is done is selective, undemocratic, to the highest degree. After the knowledge of God had been universally lost or obscured, one man from the whole Earth (Abraham) is picked out. He is separated (miserably enough, we may suppose) from his natural surroundings, sent into a strange country, and made the ancestor of a nation who are to carry the knowledge of the true God. Within this nation there is further selection: some die in the desert, some remain behind in Babylon. There is further selection still. The process grows narrower and narrower, sharpens at last into one small bright point like the head of a spear. It is a Jewish girl at her prayers. All humanity (so far as concerns its redemption) has narrowed to that. Such a process is very unlike what modern feeling demands: but it is startlingly like what Nature habitually does. Selectiveness, and with it (we must allow) enormous wastage, is her method. Out of enormous space a very small portion is occupied by mater at all. #RandolphHarris 1 of 18
Of all the stars, perhaps very few, perhaps only one, have planets. Of all the planets in our own system probably only one supports organic life. In the transmission of organic life, countless seeds and spermatozoa are emitted: some few are selected for the distinction of fertility. Among the species only one is rational. Within that species only a few attain excellence of beauty, strength, or intelligence. At this point we come perilously near the argument of Butler’s famous Analogy. I say “perilously” because the argument of that book very nearly admits parodying in the form “You say that the behavior attributed to the Christian God is both wicked and foolish: but it is no less likely to be true on that account for I can show that Nature (which He created) behaves just as badly.” To which the atheist will answer—and the nearer he is to Christ in his heart, the more certainly he will do so—“If there is a God like that I despise and defy Him.” However, I am not saying that Nature, as we know her, is good; that is a point we must return to in a moment. Nor am I saying that a God whose actions were no better than Nature’s would be a proper object of worship for any honest human. The point is a little finer than that. This selective or undemocratic quality in Nature, at least in so far as it affects human life, is neither good nor evil. According as spirit exploits of fails to exploit this Natural situation, it gives rise to one or the other. It permits, on the one hand, ruthless competition, arrogance, and envy; it permits on the other, modesty and (one of our greatest pleasures) admiration. #RandolphHarris 2 of 18
A World in which I was really (and not merely by a useful legal fiction) “as good as everyone else,” in which I never looked up to anyone wiser or cleverer or braver or more learned than I, would be insufferable. The very “fans” of the cinema stars and the famous footballers know better than to desire that! What the Christian story does is not to instate on the Divine level a cruelty and wastefulness which have already disgusted us on the Natural, but to show us in God’s act, working neither cruelly nor wastefully, the same principle which is in Nature also, though down there it works sometimes in one way and sometimes in the other. It illuminates he Natural scene by suggesting that a principle which at first looked meaningless may ye be derived from a principle which is good and fair, may indeed be a depraved and blurred copy of it—the pathological form which is would take in a spoiled Nature. For when we look into the Selectiveness which the Christians attribute to God we find in it none of that “favoritism” which we were afraid of. The “chosen” people are chosen no for their own sake (certainly not for their own honor or pleasure) but for the sake of the unchosen. Abraham is told that “in his seed” (the chosen nation) “all nations shall be blest.” That nation has been chosen to bear a heavy burden. Their sufferings heal others. On the finally selected Woman falls the utmost depth of maternal anguish. Her Son, the incarnate God, is a “man of sorrows”; the one Man into whom Deity descended, the one Man who can be lawfully adored, is pre-eminent for suffering. However, you will ask does this much mend matters? #RandolphHarris 3 of 18
Is this sill injustice, though now the other way round? Where, at the first glance, we accused God of undue favor to His “chosen,” we are now temped to accuse Him of undue disfavor. (The attempt to keep up both charges at the same time had better be dropped.) And certainly we have here come to a principle very deep-rooted in Christianity: what may be called the principle of Vicariousness. The Sinless Man suffers for the sinful, and, in their degree, all good men for all bad men. And the Vicariousness—no less than Death and Rebirth or Selectiveness—is also a characteristic of Nature. Self-sufficiency, living on one’s own resources, is a thing impossible in her realm. Everything is indebted to everything else, sacrificed to everything else, dependent on everything else. And here too we must recognize that the principle is in itself neither good nor bad. The cat lives on the mouse in a way I think bad: the bees and the flowers live on one another in a more pleasing manner. The parasite lives on its “host”: but so also unborn child on its mother. In social life without Vicariousness there would be no exploitation or oppression; but also no kindness or gratitude. It is a fountain both of love and hatred, both of misery and happiness. When we have understood this we shall no longer think that the depraved examples of Vicariousness in Nature forbid us to suppose that the principle itself is of divine origin. At this point it may be well to take a backward glance and notice how the doctrine of the Incarnation is already acting on the rest of our knowledge. We have already brought it into contact with four other principles: the composite nature of man, the pattern of descent and reascension, Selectiveness, and Vicariousness. #RandolphHarris 4 of 18
The first may be called a fac about the frontier between Nature and Supernature; the other three are characteristics of Nature herself. Now most religions, when brough face to face with the facts of Nature either simply re-affirm them, give them (just as they stand) a transcendent prestige, or else simply negate them, promises us release from such facts and from Nature altogether. The Nature-Religions take the first line. They sanctify our agricultural concerns and indeed our whole biological life. We get really drunk in the worship of Dionysus and life with real women in the temple of the fertility goddess. In Life-force worship, which is the modern and western type of Nature-religion, we take over the existing trend towards “development” or increasing complexity in organic, social, and industrial life, and make it a god. My dear Devout, is there a good way to put the grace of the devotion to work? Of course, there is. You hide it. That is to say, do not flaunt it; do not meander around it; do not maunder over it. A better way to handle the situation is to render yourself undeserving. How? Just imagine that the Gracious Gift is delivered to the wrong person. Namely you. This affection of the soul, this consolation, must not be clung to too tenaciously, for it can very quickly be changed to its contrary. When in grace, think how wretched you are; but when out of grace, think how utterly destitute you must be! Odd thing about the grace of consolation. Not much spiritual progress is made when it is present. However, when it is absent, you do cover rather more ground. How? By dutifully enduring the slippage of consolation; that is to say, by not dozing off during scheduled prayer, not allowing the rest of your ordo diei to fall apart. Just because you feel spiritually dry or mentally anxious, that is no reason to disintegrate. Just do what you think ought to be done and only what you are able to do. #RandolphHarris 5 of 18
Many Devouts, when Success does not come up and buss them on the bum, immediately become nervous. That is to say, they sit down and cross their legs in a way that would make the Great Arsenious blush. That is to say, they cross their legs at the knee and drum their fingers on the table. As the Old Jeremiah has said (10.23), not everyone can choose the road one travels. However, God always has the power to give and console when He wants, how much He wants, and to whom He wants. He has only one rule: does it please Him, or does it not? Certain Devouts have thrown caution to the wind; that is to say, wanting to fulfill their expectations, yet unwilling to acknowledge their limitations, they have destroyed themselves. The grace of devotion made them do it! Or so they said. Trouble was, they followed the urging of their heart and neglected the judgment of their reason. Because they presumed the grace was greater than God actually gave, they quickly lost that grace. Instantly, they were thrown down, made destitute, the lowest of the low. They had built themselves a quiet little nest in Heaven, but now they were pulverized and pauperized. Once they flew, but now their wings were clipped. If there were any hope for them at all, it would be under My wings, as the Psalmist had it (91.4). The Devouts who at this point are new and inexperienced in the way of the Lord should pay special attention to this. Why? They can easily be deceived or knocked about in the rugged course of the spiritual life. To avoid much of this roister-doistery, they should take advantage of the experience of the discreet old Devouts in their community. #RandolphHarris 6 of 18
When these young Devouts follow their own heads in this regard, they come to regard the elder Devouts as old trouts. That is a perilous path to follow, especially if they have made up their minds to trust no one older than themselves. Rare it is for those “who think they know it all,” as Paul characterized them to the Romans (11.25), to allow themselves to be ruled by others. A tale of two Devouts. One may have a modest education and carry it off with great humility and yet with some hilarity. Another may be a walking encyclopedia spouting the wisdom of the West to a World with wax it its ears. Pick one. It is better to have little to be proud than to pride yourself over a lot. You are not all that wise when you give yourself too much joy. Actually, that joy is rather smaller than you think, and losing it is the last thing you want to do. However, obviously, you are oblivious of your Pristine Destitution and chaste fear of the Lord that should have resulted. You are never so virtuous that in times of crisis you do not find your faith in Me profoundly shaken. No one wants to feel too hemmed in during peacetime, but in time of war, you would welcome restrictions; without them you do not know where you are or were the fear is coming from. Remain humble and modest always. Rein in that runaway spirit of yours, and you will not fall into dangers so easily. Good counsel has it that you should meditate at noonday about what your future will be at midnight. Even in this prayer, remember that the light will return. It is that light I withhold every now and then as a caution to you and a glory to Me. The temptational process has its uses. First, it is better to greet Temptation as an old friend than to meet it as a stranger. Second, merits are not accumulated by the number of visions and consolations you have. Third, your skill in interpreting the Scriptures has little to do with your spiritual progress. Fourth, a young person’s exalted social station in the outside World certainly has absolutely nothing to do with one’s capacity for spiritual progress in the inside World. Fifth, if you are truly humbled and really charitable, if you always seek the honour of God—that has everything to do with your spiritual progress. #RandolphHarris 7 of 18
Sixth, if you think yourself an ant, and really despise your antics, and do no antagonize others, and prefer to be squished under foot than crowned king of the World—then that is something to be truly proud of. Emma Smith, Joseph’s wife, was one of those baptized by Oliver Cowdery on the Monday morning before Joseph was arrested. While her husband was in court for several days, Emma was concerned about his troubles. In her grief and worry she visited her sister, and it was here that Joseph came after his release. Together they went to their home in Harmony, Pennsylvania, where a revelation was given for Emma. The Lord said: Hearken unto the voice of the Lord your God, while I speak unto thee, Emma Smith, my daughter, for verily I say unto thee, All those who receive my gospel are sons and daughters in my kingdom. Behold thy sins are forgiven thee, and thou art an elect lady, who I have called. And the office of thy calling shall be for a comfort unto my servant Joseph Smith, Jr., thy husband, in his afflictions, with consoling words, in the spirit of meekness. And thou shalt go with him at the time of his going, and be unto him for a scribe, while here is no one o be scribe for him. Thou shalt lay aside the things of this World, and seek for the things of a better. And it shall be given thee, also, to make a selection of sacred hymns…to be had in my church; for my soul deligheth in the song of the heart; yea, the song of the righteous is a prayer unto me. Wherefore, lift up thy heart and rejoice, and cleave unto the covenants which thou hast made. Continue in the spirit of meekness, and beware of pride. Keep my commandments continually, and a crown of righteousness thou shalt receive. And except thou do this, where I am thou canst not come. And verily, verily, I say unto you, that this is my voice unto all. Amen. #RandolphHarris 8 of 18
Emma had had some training in music and singing. She had a clear soprano voice. She delighted in music. She began to select hymns for the new hymnbook according to the commandment of the Lord. Emma gathered together words of hymns for use in the church. The words of twenty-four hymns were published in the official church paper, the Evening and Morning Star, from June, 1832, to July, 1833. The first hymnbook, containing ninety hymns, words only was called “A Selection of Sacred Hymns,” by Emma Smith. This was published at Kirtland in 1835. At Nauvoo, Illinois, in 1841, a second and larger edition was published. This was vest pocket size and contained words of 304 hymns selected by Emma Smith. Some of the hymns of these early editions were: “Redeemer of Israel,” “O Jesus, the Giver of All We Enjoy,” “The Spirit of God Like a Fire Is Burning,” “O God, the Eternal Father,” “Earth with Her Ten Thousand Flowers,” “Glorious Things Are Sung of Zion,” “When Earth in Bondage Long Had Lain,” “Hark, Ye Mortals, Hark, Be Still,” “Guide Us, O Thou Great Jehovah.” In the meantime, Joseph was making copies of the revelations he had received. John Whitmer, who had come to live with them for a while, helped him in this work. In July, 1830 a Harmony, Pennsylvania, a revelation was given addressed to Joseph, Oliver Cowdery, and John Whitmer, in which the Lord said: Let your time be devoted to the studying of the Scriptures, and to preaching, and to confirming the church at Colesville; and to performing your labours on the land, such as is required, until after you shall go to the west, to hold the next conference; and then it shall be made known what you shall do. And all things shall be done by common consent in the church, by much prayer and faith; for all things you shall receive by faith. Amen. #RandolphHarris 9 of 18
This revelation is very important, for it reaffirms the principle of “common consent” in the affairs of the church. A second chance—but redemption follows not a change of body, but a change of heart. Beatitude belongs to God in a very special manner. For nothing else is understood to be meant by the term beatitude than the perfect good of an intellectual nature; which is capable of knowing that it has a sufficiency of the good which it possesses, to which it is competent that good or may befall, and which can control its own actions. All of these things belong in a most excellent manner to God, namely, to be perfect, and possess intelligence. Whence beatitude belongs to God in the highest degree. Aggregation of good is in God, after the manner not of composition, but of simplicity; for those things which in creatures is manifold, pre-exist in God, as was said above, in simplicity and unity. It belongs as an accident to beatitude or happiness to be the reward of virtue, so hard as anyone attains to beatitude; even as to be the term of generation belongs accidentally to a being, so far as it passes from potentiality to act. As, then, God has being, though not be gotten; so He has beatitude, although not acquired by merit. One might expect to encounter three different sets of therapeutic processes in the mind, and possibly also expect that analysts may need three different sets of technical measures, each directed so that it should influence the corresponding area of the mind. First, there are those patients who operate as whole persons and whose difficulties are in the realm of interpersonal relationships. The technique for the treatment of these patients belongs to psycho-analysis as it developed in the hands of Dr. Freud at the beginning of the century. #RandolphHarris 10 of 18
Then secondly there come the patients in whom the wholeness of the personality only just begins to be something that can be taken for granted; in fact one can say that analysis has to do with the first events that belong to and inherently and immediately follow not only the achievement of wholeness but also the coming together of love and hate and the dawning of recognition of dependence. This is the analysis of the stage of concern, or of what has come to be known as the “depressive position.” These patients require the analysis of mood. The technique for this work is not different from that needed by patients in the first category; nevertheless some new management problems do arise on account of the increase range of clinical material tackled. Important from our point of view here is the idea of the survival of the analyst as a dynamic factor. In the third grouping I place all those patients whose analyses must deal with the early stages of emotional development before and up to the establishment of the personality as an entity, before the achievement of space-time unit status. The personal structure is not yet securely founded. In regard to this third grouping, the accent is more surely on management, and sometimes over long periods with these patients ordinary analytic work has to be in abeyance, management being the whole thing. To recapitulate in terms of environment, once can say that in the first grouping we are dealing with patients who develop difficulties in the ordinary course of their home life, assuming satisfactory development in the earlier stages. In the second category, the analysis of the depressive position, we are dealing with the mother-child relationship especially around the time that weaning becomes a meaningful term. The mother holds a situation in time. In the third category there comes primitive emotional development, that which needs the mother actually holding the infant. #RandolphHarris 11 of 18
When understanding and insight bring changes in people’s relationships, based on a natural wish to stop behaving in useless, painful, and/or unpopular ways, we are in the area of classical psycho-analysis. However, what if the therapist’s interpretations, aimed at increasing understanding and self-control, only bring misery, confusion, and ineptitude? Then we may be in other areas entirely. When people seem unable to comply with the psych-analyst’s fundamental rule, of honestly saying what is on their minds, they seem unable to apprehend what is expected of them. At times it is practically useless to try to remind them of the original complaints that prompted them to seek analytic help, since they have become exclusively preoccupied with their relationship to their analyst, the gratifications and frustrations they may expect from it. All sense for continuing with the analytic work seems to have been lost. In another pattern, they repeat endlessly that they know that they ought to co-operate but that they must get better before they can do anything about that. This vicious circle—in their sincere conviction—can only be broken if something that that has gone wrong is replaced in them, or if they can get hold of something in them, which they had at once time but which they have since lost. No wonder. Not only are they in the grip of the old, dreadful, helpless memories, but something new is indeed needed—strength. The people we are discussing here cannot change because they are not strong enough yet. (There are of course exceptions to this generalization, especially among those who, though strong enough structurally, fear to grow up and would prefer to remain children because things have gone wrong somewhere in the three-person regions of their personality.) #RandolphHarris 12 of 18
The need for strength requires psychotherapists to rethink their approach. First of all, less emphasis on instinctual drives may be required. A life lived with the major emphasis on the satisfaction of biological drives is the consequence of a marked and fairly continuous lack of empathic responses in early and later childhood. If the baby had felt good about itself and about the World’s response to it, it would not have had to fall back on simple drive-satisfactions. Feeling good about yourself and your World is the result of a good selfobject phase; feeling good about what you can grab for yourself is the result of failures in that phase. (This does not mean, of course, that drive-satisfactions are not important biological gratifications in the fortunate person’s life also. It means that they are there incorporated in the experience of the self and other—not substitutes for that experience.) The deepest level to be reached is not the drive, but the threat to the organization of the self, the experience of the absence of the life-sustaining matrix of the empathic responsiveness of the self-object. Being, the sense of stable assured selfhood, is the basis of healthy doing, of spontaneous creative activity. Without it, doing can only be forced self-driving to keep oneself going, a state of mind that breeds aggression, in the first place against oneself; and then, to gain some relief from self-persecution, it is turned against other people. In these circumstances: Let me emphasize again that rage and destructiveness…are not primary givens, but arise in reaction to the faulty empathic response of the selfobject. #RandolphHarris 13 of 18
An isolated striving to search for an outlet for rage and destructiveness is not part of our primary psychological equipment, and the guilt with regard to unconscious rage that we encounter in the clinical situation should not be regarded as a patient’s reaction to a primal infantile viciousness. When analysands become enraged in consequence of our attack on their resistance, they do so, not because a correct interpretation has loosened defences and has activated the aggressive energy that was bound up in them, but because a specific genetically important traumatic situation from their early life has been repeated in the analytic situation: the experience of the faulty non-empathic response of the selfobject. What were these enraged patients expecting? In this harmonious relationship, only one partner may have wishes, interests, and demands. Without any further need for testing, it is taken for granted that the other partner, the object, or the friendly expanse, will automatically have the same wishes, interests, or expectations. This explains why this is so often called the state of omnipotence. This description is somewhat out of tune: there is no feeling of power, in fact, no need for either power or effort, as all tings are in harmony. If any hitch or disharmony between subject and object occurs, the reaction to it will consist of loud and vehement symptoms suggesting processes either of a highly aggressive and destructive or of a profoundly disintegrated nature—as if the whole World including the self had been smashed up, or as if the subject had been flooded with pure and unmitigated aggressive-destructive impulses. #RandolphHarris 14 of 18
On the other hand, if the harmony is allowed to persist without much disturbance from outside, the reaction amounts to a feeling of tranquil well-being, rather inconspicuous and difficult to observe. This difference in mood, expressed in adult language, would run somewhat like this: I must be loved and looked after in every respect by everyone and everything important to me, without anyone demanding any effort or claiming any return for this. It is only my wishes, interests, and needs that matter; none of the people who are important to me must have any interests, wishes, needs different from mine, and if they have any at all, they must subordinate theirs to mine without any resentment or strain; in fact, it must be their pleasure and their enjoyment to fit in with my wishes. If this happens, I shall be good, pleased, and happy but that is all. If this does not happen, it will be horrifying both for the World and for me. On the level of the basic fault, any difference is felt by the patient to be a major tragedy, reviving all the biter disappointments that established the fault. There is also an absoluteness of this state of mind. With the regressed patient the word “wish” is incorrect: instead we use the word need. If a regressed patient needs quiet, then without it nothing can be done at all. If the need is not met the result is not anger, only a reproduction of the environmental failure which stopped the processes of self growth. The individual’s capacity to “wish” has become interfered with, and we witness the reappearance of the original cause of a sense of futility. Therefore analysts must do everything in their power not to become, or to behave as, separate sharply-contoured objects. #RandolphHarris 15 of 18
They must allow their patient to relate to them or exist with them as if they were one of the primary substances. This means they should be willing to carry the patient, not actively, but like water carries the swimmer or the Earth carries the walker, that is, to be there fore the patient, to be used without too much resistance against being used. This is the counselling ethic at its best: attentive listening, confirming, mirroring, reflecting accepting without judging or condemning, concerned with feeling rather than fact, responding to what makes sense rather than to wrong or silly bits, celebrating rather than nit-picking, and so on. Small wounder that we have found, regardless of the school of thought to which US psychiatrists, psycho-analysts, psychotherapists, or counsellors belonged, their patients got better according to the extent to which they could give them accurate empathy, unconditional warmth, with genuineness and authenticity. Friends do it effortlessly. People who have these resources easily available have an advantage in ministering to the distressed psyche. Some therapists find it easy only with relatively sensible people. Others find it easier with the very disturbed, strange, and apparently incoherent—if necessary for years. Other again had better not try. There are innumerable ways in which analysts may respond to their patients’ subtle forms of regression…indifference, disapproval, some slight sign of annoyance. They may tolerate acting out but follow it immediately with a correct and timely interpretation which, in turn, will take the patient some steps further to learning the analysts’ language and will inhibit further acting-out. #RandolphHarris 16 of 18
They may sympathetically permit is as a kind of safety-valve; or they may take it in their stride, feeling no more, or for that matter no loess, need for interpretation (id est for interfering with the acting out), than with any other form of communication, say verbal associations. Evidently it is only in the last case that acting-out and verbal associations are equally accepted as communications addressed to the therapist. What ought to happen in therapy, is for analysts to let themselves be used a “primary objects,” objects of the absolute and primary love which existed before a basic fault cut the person off from the memory. This is not a task for loving friends to do on a non-professional basis. It needs a peculiar combination of freedom and firmness about boundaries, which is not compatible with everyday personal relationships. It is often argued that psychological treatment may cure people suffering from nervous troubles or those whose sickness are largely the result of their own imagination, but that such treatment is useless for physically caused maladies. The only way to get at the truth about this problem is to divide psychological treatment into mental and spiritual categories. Mental treatment is suitable for both nervous and physical troubles because in involves a higher power than the thinking or imagining one, a truly spiritual power which is able to affect the physical body no less than the personal mentality. Mental treatments include a large part of so-called spiritual healing, which is not genuine spiritual healing at all. Philosophy is able to make this differentiation because it understands the psyche of a human and one’s inner constitution, because it has a deeper knowledge than scientific observers working from the outside or religious devotees working by faith alone can get. #RandolphHarris 17 of 18
Our knowledge of the laws which govern the psychological causes of sickness and the spiritual healing of disease is still incomplete and uncertain. Before one talks of depending upon the Overself one must first have established a relation with it, earned a title to its grace. Otherwise, the talk is premature. Nor can such dependence ever annul the duty of utilizing all ordinary means, all human channels. The possibility of healing physical ailments by spiritual means depends in the last analysis not upon the personal will of the healer but upon the divine soul of the patient. By Its grace, which is a definite force, the soul can assist both mind and body. Those critics who deny the reality of Grace as well as those who deny the possibility of spiritual healing are tersely answered by the writer of Psalms 103.3: “Who forgiveth all thine iniquities; who healteth all thy diseases.” Such healing does no contradict the natural laws; it co-operates with them. Thus, to expect an antiquated man to be turned into a young man by its assistance, is unrealizable. To demand a new leg to replace an amputated one, is unreasonable. However, all things are possible to those who love God. Oh God of all, at this time of our gradual awakening to the dangers we are imposing on our beautiful Earth, please open the hearts and minds of all your children, that we may learn to nurture rather than destroy our planet. Amen. His enemies, on isles and seas, will suffering endure; but He will increase abundant peace to upright humans and pure. Then perfect joy will bring our Lord, the sacred vessels will be restored; the exiles, He will gather them into rebuilt America; day and night shall be His light a canopy of splendor; a crown of praise His people will raise to crown their Lord and Defender. #RandolphHarris 18 of 18
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The Kingdom of Heaven is Within Us and We are Within the Kingdom of Heaven!
Promoting diversity is the first step to not just “tolerance” but true inclusion and acceptance. Being unified in Christ does not mean we all must be the same. All people—across socioeconomic status, race, and nationality—are invited to come unto Christ and “partake of His goodness,” reports 2 Nephi 26.33. Through growing contact with, exposure to, and communication between people who are not like us in every way, we can learn how to relate to difference in a way where difference does not have to be a problem, a barrier, or a threat. And we may also see we have a lot in common with others. The demographics of America is changing and what we can do is accept that. Some people are not happy with the way the immigration system works, they think that others who are closer to the United States of America are given preference, while for them to immigrate to America takes much longer. We should not make anyone feel unwelcomed. It is up to our leaders to fix the immigration system so it is fair and legal. So, instead of making people feel unwanted, we can write to our leaders and share our concerns about the law being the golden standard in this country and how everyone deserves equal opportunity to immigrate to America. Nevertheless, even if both legal and undocumented immigration ceased immediately, the Hispanic population would be expected to continue to grow. This is primarily because of two factors. The populations age structure of the Hispanic population is far younger than that of the general population. The median age for Hispanics is twenty-six, while the median for non-Hispanics is thirty-three. This means a greater proportion of the Hispanic population is of child bearing age. #RandolphHarris 1 of 18
Second, Hispanic birthrates are approximately 50 percent higher than the United States of America averages. Thus, the expectation is that Hispanics will be an increasing proportion of the American population. There are currently 60.48 million in the United States of America. Approximately 47 percent of Hispanics are suburbanites. Many Hispanics are often well-to-do and live in affluent suburbs. Over half (55 percent) of all those of Asian background in the United States of America are suburbanites, making Asians slightly more suburban than the European American population. Asian Americans constitute the nation’s fastest-growing non-European American population. By 2040, the Asian population is expected to grow to 34.5 million. Economically, Asians Americans are American’s most affluent group of people in the United States of America with a median household income of $85,800.00. European Americans have a median household income of $65,777.00; Hispanic Americans have a median household income of $56,113.00; Africans Americans have median household income of $43,862.00. Geographically, the Asian population is concentrated on the west coast and Hawaii. One thing to note about Chinese Americans is that they tend to believe in the social advantages for children of more communal urban living. There exists a strong cultural belief in the superiority of urban environments. Early settlers in the United States of American were also rich in diversity. Most came from Europe. #RandolphHarris 2 of 18
The Swedes settled in Delaware, the Dutch founded Pennsylvania, French Huguenots sought freedom from religious persecution, Germans came escaping the military draft, the Pilgrims sought a separate religious society, and the Irish were seeking relief from famine and landlords. Out of all this diversity, a nation emerged. Leaders of intelligence and character, still a wonder to those of us who study their trials and achievements, were equal to the challenges of creating a constitution and a nation that would marry principles of freedom and the dignity and rights of humans to unparalleled economic opportunity and an expanding frontier. The diverse nation has endured much. I know there are times when we all feel that we are far from God’s heart; and the same from the Saints. Just know that God is not offended. Know also that good affection and sweet, of which you have a taste every now and then, is the effect of Present Grace; and in a sense it is a foretaste of the Heavenly Country. All of which is another way of saying, do not rely too much on such consolation; it comes and it goes. However, to respond with force to the Enemy’s incursions and to spurn he Devil’s clever interpretation of what is happening along he boundaries of the soul—both are outstanding signs of great virtue and merit decorations. Know that the Ancient Enemy tries his damanedest to impede desire in the good soul. He also tries to draw one away from a variety of particulars. For example, the cult of the Saints. The pious memory of My Passion. A practical checklist of sins. An honor guard for the heart. A firm purpose of progressing in Virtue. #RandolphHarris 3 of 18
Many evil thoughts the Enemy forces upon the devout, soul, trying to wear one down by the horror of it all and distracting one from praying and reading the Scriptures. Humble Confession displeases the Enemy; Holy Communion enrages him. Do not believe the Enemy. Ignore what he says. And mind where you walk; he has spread his traps along your usual paths. Thoughts may come your way, loathsome and lithesome, but do not blame them on yourself. Blame them on the Enemy, and save your best for him. Epithets and expletives like the following. Avaunt, Unclean Spirit! Blush, you matted clotted thug! It is you who fill my ears with such horrid unhearable stuff! “Depart from me, you seducer and traducer,” reports Matthew 4.10! You will not have any part of me! “The Lord will be with me, great warrior that He is” Jeremiah 20.11, and you will stand before Him in a state of complete confusion! I prefer to undergo every pain, even to die, than to think like you! Avast! Do not say it! Bite your tongue! (Mark 4.39). I will not listen to you any more! I mean it! Just try—one more time, one hundred more times!—to abuse me and see what happens! “O Lord, my illumination, my salvation, who shall I fear?” (Psalm 27.1). “O Lord, come to my help, come to my rescue!” (Psalm 19.14). “Do battle as though you were a good soldier,” wrote Paul to Timothy the second time (2.3). And if your fragility takes a tumble, make a second effort, a new start. Rearrange your pack. Reinforcements are coming; that is to say, additional grace is on the way. Watch your step. Complacency and pride are squirreled everywhere, blinding the unsuspecting as they advance. #RandolphHarris 4 of 18
The Proud are the first casualties, but for you Caution and Humility are the watchwords. All of which is another way of saying, proceed with care, but stay level with the ground. Against this popular idea that only a few are gifted stands the Christian idea of giftedness. Each individual of God is a unique part of the body of Christ, taught the apostle Paul. One person is, so to speak, a hand, another an ear, another a toe. All such parts are essential to the functioning of the whole body. Thus each of us is gifted. “Having gifts that different according to the grace given to us,” admonished Paul, “Let us use them.” In his letter to the early churches, Paul identified more than two dozen different gift, challenging his readers to consider which are theirs to give. Among them are the gifts of: Administration—to organize and direct people toward a goal; discernment—to distinguish truth from error, good from evil; encouragement—to support and strengthen people; faith—a special capacity for belief and trust in God’s power; giving—an especially generous, even self-sacrificial spirit; hospitality—to be comfortably warm and open with strangers; leadership—to set goals and inspire a vision; mercy—to be deeply compassionate with people who are hurting; prophecy—to proclaim God’s message with authority; service—to identify needs and give effective assistance; pastoring—to guide, nurture, and care for people; teaching—to communicate knowledge effectively. #RandolphHarris 5 of 18
Paul presumed that none of us possess all of these gifts but that all of us possess at least one or two of them. None of us are completed persons by ourselves. Rather, we find our completion as we exercise our gifts in harmony with one another. Thus not everyone in a local church needs to feel compelled to teach, but some—those who have the gifts of teaching—should. Others will likewise give their gifts of hospitality, administration, or mercy. The body of Christ will therefore thrive if each of us will take time to identify our gifts, to say no to requests that siphon our energy into areas in which we do not feel gifted, and to say yes or even to volunteer for tasks that do harness our gifts. Consider, too, what it would mean for a college to apply the Christian idea that we are gifted. Instead of evaluating all faculty by the same yardstick, much as schools assess giftedness with but one yardstick, a college might encourage its faculty to identify their gifts, to say no to activities in which they do not feel a special competence, and to say yes to those activities in which they do excel. Some might direct their energies more to teaching, some more to befriending an advising students, some more to research, some more to administration. If all such activities were seen as essential to the body life of the institution, then such diversity could be celebrated. If all faculty were held responsible for developing and using their gifts to the utmost, then all could esteem one another as they affirmed each others’ gifts. Excellence would be expected and rewarded, but excellence might involve different priorities for different people. #RandolphHarris 6 of 18
And consider finally what it would mean for schools to apply the Christian idea that all are gifted, even all children. One child might be encouraged to develop one’s artistic talent, another one’s mathematical wizardry, still others their capacity for leadership or music or mechanical tasks. There would be no need to pretend that everyone is equal or to teach children as if all were the same. Indeed, would not this Christian idea of giftedness encourage John Gardner’s vision of excellence, by providing opportunities and rewards such that individuals with every sort of gift “will realize their full potentialities, perform at their best and harbor no resentment toward any other level.” The biblical idea that different folks bear different gifts has found a home in psychological science. Intelligence comes in different packages, argue the psychologists Howard Gardner and Robert Sternberg. Mr. Gardner notes that brain damage may diminish one type of ability but not others. He observes that different abilities enabled our ancestors to cope with different environmental challenges (finding their way home, reading others’ emotions, solving problems). Indeed, contends Mr. Gardner and other intelligence researchers of today, we do not have an intelligence. Instead, we have multiple intelligences, each relatively independent of the others. In addition to the verbal intelligence assessed by standard intelligence tests, some folks are blessed with numerical intelligence musical intelligence, spatial intelligence, physical intelligence, or social intelligence. Albert Einstein, Georgia O’Keeffe, Sarah Winchester, Michael Jorden, and William Randolph Hearst are or were all brilliant in some domains but not in others. The psychologists Nancy Cantor and John Kihilstrom also distinguish academic intelligence from social intelligence—the know-how that enables us to comprehend and manage ourselves in social situations. We all have known people who could blast the top off the SAT yet self-destruct for lack of social sensitivity and judgment. Indeed, as Seymour Epstein and Petra Meier note, if academic aptitude signifies social competence, then why are academically smart people “not, by a wide margin, more effective in achieving better marriages, in successfully raising their children, and in achieving better mental and physical well-being?” #RandolphHarris 7 of 18
A critical part of social intelligence is what the psychologist Peter Salovey and John Mayer term emotional intelligence—the ability to perceive, express, understand, and manage emotions. Emotionally intelligent people are self-aware. They cope with life without letting their emotions get hijacked by dysfunctional depression, anxiety, or anger. In pursuit of long-term rewards, they can delay gratification rather than letting themselves be overtaken by impulses. Their empathy enables them to read others’ emotions and respond skillfully—knowing what to say to a grieving friend, when to encourage a colleague, how to manage conflicts. They are emotionally astute, and thus often more successful in careers, marriages, and parenting than are those academically smarter but emotionally denser. In extreme cases, some people display stunning gifs in one domain while utterly lacking them in another. Those with savant syndrome display some island of brilliance—say, in drawing, remembering music, or calculating numbers or dates—while scoring low on intelligence tests and being incapable of living independently. Others have suffered brain damage that destroys one dimension of intelligence but not another. Consider Elliot, a man with normal intelligence and memory, descried by the neuroscientist Antonio Damasio. Since removal of a brain tumor, Elliot has lived without emotion. “I never saw a tinge of emotion in my many hours of conversation with him,” Damasio reports, “no sadness, no impatience, no frustration.” Shown disturbing pictures of injured people, destroyed communities, and natural disasters, Elliot shows—and he realizes he feels—no emotion. #RandolphHarris 8 of 18
Like Mr. Spock of Star Trek, and the human appearing android Data of Star Trek: The Next Generation, Elliot knows but he cannot feel. And since he lacked emotional signals, Elliot’s social intelligence plummeted. Unable to intuitively adjust his behavior in response to others’ feelings, he lost his job. He went bankrupt. His marriage collapsed. He remarried and divorced again. At last report, he was dependent on custodial care from a sibling and a disability check. So, the New Testament idea that people come bearing different gifts challenges the popular idea that some are gifted, others not, but finds support in psychological research on the multidimensional nature of giftedness. “Having gifts that differ according to the grace given to us, let us use them.” We may have been unable to integrate certain experiences because they happened at a time when we lacked the strength to do so. In the present day, we are therefore “unconscious” that they happened—they happened before we were organized enough to be either conscious or unconscious. They happened in our pre-history, certainly in pre-conceptual history, when we did not have a structure strong enough to hold in one frame the knowledge of both acceptable and unacceptable aspects of existence. The question is, are we now strong enough to do so? The idea that the strength to integrate is not always available, and that something more is required than bringing into consciousness what has been kept unconscious, has interested psychoanalysts and psychotherapists increasingly in recent decades. With some people—melancholics and obsessionals, one can always count on a reliable and intelligent ego that is able to take in words and then allow them to influence itself. The ego is able to perform what Dr. Freud called “working through.” Such people are strong enough already. They have a coherent self; they have reasonably well-developed ego-functions; their trouble is that they have repressed (by means of horizontal “lids”) things that were unacceptable to their imagery of themselves or of the World. #RandolphHarris 9 of 18
If the need therapy, they need help mainly in talking about, accepting, and recognizing what they are doing and saying, until they are able to recognize themselves—the hitherto unconscious bits included. However, other people find it hard or impossible to reflect on themselves and their World, but because they cannot accept this or that, but because the excluded feelings really do not belong to the self that is judging whether to accept them or not: there have been vertical splits. These are splits which weaken the structure of the personality—a person’s strength depends on the existence of organizing and integrating processes. These need not be too tremendously powerful or consistent, but they do need to be sufficient no o leave out great areas of experience. To put this the other way round, the strength of a person’s personality depends on having a sufficiently integrated structure to be able to see life as it is without too much distortion or denial. A person with too many splits—a person who really lacks integration—does not have a reliable and intelligent ego that is able to take in words and allow them to influence itself. An infantile ego has been rejected and repressed. It remains therefore undeveloped and weak, and deep maturing comes to a standstill. Such strength also requires “indwelling”—the sense of being based in one’s body. People dwelling in their body know what feels good and what feels bad, and can seek the former and avoid the latter without having to think about it. On the other hand, a split between body and mind erodes one’s sense of being. #RandolphHarris 10 of 18
There are no fears worse or deeper than those which arise out of having to cope with life when one feels that one just is not a real person at all. Without such strength, we do not have the integrity to live life as it is without distorting or denying—we dread and resist the possibility of re-experiencing the deep feelings which were too unacceptable to be integrated when we first experienced them. If our integrative processes are not strong enough, we need help to gain strength first, so that we can bear the process of integration. The first task, then, is to become strong enough. And what is “strong enough”? I intend it to mean the possession of enough well-being and self-esteem to be able to accept (integrate) and live with out own imperfections and those of the World. A person who lacks this strength, and whom luck has failed in other ways, may have to work with a psychotherapist until the time when the nuclear self is consolidated, and the talents and skills that are correlated to the nuclear self are revitalized. In what regions of the personality is strength to be found? We do not yet understand perfectly just what it is, when a therapist works with people with this kind of weakness, that helps them get stronger. However, it is clear that the processes involved do not take place in the three-person region of classical psycho-analysis, the area in which Oedipal relationships find a place and in which feelings (instinctual ones in the view of classical psycho-analytic theory) are in conflict with considerations of good sense or good conduct. The area of the Oedipus conflict is characterized by the presence of all least two objects, apart from the person. The area of the Basic Fault is characterized by a very peculiar exclusively two-person relationship. A third area is characterized by the fact that there are no external objects in it. Here people are on their own and their main concern is to produce something out of themselves; this something to be produced may be an object, but is not necessarily so. I propose to call this the level or area of creation. The most often-discussed example is of course artistic creation, but other phenomena belong to the same group, among them mathematics and philosophy, gaining insight, understanding somebody or something. #RandolphHarris 11 of 18
At this third level, there is no “other.” It is the level at which something or someone is being recognized and given shape and form for the first time. Something or someone is in the process of becoming conceptualized, but is not yet clearly “mapped.” At this level, although there are no others, there is a sense of connectedness. We know that there are no “objects” in the regions where certain takes place, butt we know also that for some of the time at least, the person is not entirely alone there. Here we are reaching for the concept of ego-relatedness. Our idea of what does on at these levels is still very tentative, but is still uncertain. However, we do now have more hints. The therapeutic side of meditation practices can be competently studied only by one who both practices them form the inside as well as observes them from the outside. The scientists and the medical physician, who can do the later only, are not even half-competent: they miss the essence of the subject in missing the power at work. Their intellects may logically theorize or imaginatively guess at it but that does not bring them into touch with the reality of it. The very scepticism with which they usually confront the record of these unorthodox healings and often reject their genuineness, unfits them for such investigation. The proper openness of mind, neither credulous nor cynical, is hard for them to establish. Spiritual healing must be separated from mental healing, as the former workers by a descent of divine grace but the latter by a power-concentration of mind. #RandolphHarris 12 of 18
A cure in the firs case will not only be permanent but also affect the character of the patient, whereas in the second case a cure may be and often if (especially when hypnotic methods are used) transient whilst the character remains untouched. A genuine spiritual healing of the physical body will always produce spiritual results. That is, it will produce an inner change in the character of the person healed. However, when this happens in means that some kind of wrong thinking or wrong feeling is the real cause of one’s physical sickness. For instance, thoughts of bitterness, resentment, criticism, and condemnation strongly held and long sustained against other persons can and very often do easily produce liver trouble. So long as that kind of thinking and feeling continues, so long will the liver trouble continue. The proper way to heal it, therefore, is to get at the psychological seat of trouble—that is, effect inner change. Where spiritual healing treatment influences a human to give up the wrong thinking, so it leaves one utterly, the physical effects of the change may show themselves suddenly and miraculously or slowly and gradually. Although they show themselves as a cure of a physical malady, note that it first began as a mental malady or as an emotional malady. And if the inner change is an enduring one, the following cure will be an enduring one too. This is the only type of healing which can be truly called spiritual. All other kinds of so-called spiritual healing are merely mental healing or hypnotic healing, and the cure can never be equal in quality or durability. #RandolphHarris 13 of 18
Quite often, they have only temporary results and the sickness reappears because the inner human has been left with all one’s psychological neuroses uncured. Mental healing and hypnotic healing are no, strictly speaking, healing at all. They are suppression of symptoms, and at the cost of retention of the hidden causes of these symptoms. In the cause of mental healing there is not necessarily any change at all in the character of the patient. One’s angers, one’s hostilities, or one’s resentments may remain as active as before. One’s cure simply illustrates the power of mind over body—one’s own or someone else’s mind. It is achieved by faith or concentration or suggestion. However, in the case of spiritual healing there is an inner change along with bodily cure. Why is it wrong to seek the cure of physical ailments by nonphysical remedies, and particularly by spiritual ones? To argue that the inner healing of bad character is more important—which may be granted-does not do away with the necessity of the outer healing. It is not the true spiritual healing if it laves the character and outlook untouched, unimproved. There are other kinds of healing which may relieve or cure one kind of ailment while leaving the person still open to make one’s fate later bring on another kind of ailment. One who sees in everything only matter and beyond it only nothing, who looks to physics and physiology for sufficient explanation of our existence and chemical actions for sufficient explanation of our loftiest emotions, will be sceptical of mentalists principles and distrustful of spiritual healing. #RandolphHarris 14 of 18
So much noxious material is eliminated through the ski that three processes of cleansing are needed to counteract it. First, the warm bath. Many persons are not tough enough to stand the weakening effects of a too hot bath. It is better to be prudent and be satisfied with a moderately warm one. Second, the friction rub. Third, the frequent change of underclothing. It is a physiological fact that a part of this material can be re-absorbed into the body if these processes are neglected. When that happens, this rancid and poisonous stuff will open the way to disease. The friction rub may be done with a small coarse rough face cloth or with a loofah sponge. The entire body should be vigorously scrubbed, but especially the feet. A cool—not cold—shower at the end will close the pores and stimulate circulation. Some religions consider a twice-daily shower bath to be an essential part of spirituality. The moderns says that cleanliness is next to godliness. It is also recommended to keep the colon cleans and advisable to keep the breathing passages clear from mucous, especially the thick, gummy kind which adheres to the membranes. This can be done by gargling the throat and washing the nostrils and nasal passages with water which has been purified and slightly dissolved with salt and is comfortably lukewarm. If the eye muscles are overworked by too much desk work, regular resting at intervals during this work will enable them to recuperate their strength and efficiency. In this connection remember the advice given by my occultist that when using any eye drop medicine take care not to touch the eyes themselves with the eye cup or the dropper. #RandolphHarris 15 of 18
If one eye gets infected with, say, conjunctivitis in this way one avoids passing the infection to the other eye. The same care should be used with the small towel used for wiping the eyes after washing. Separate towels reserved for this purpose should be used or rather separate face cloths. As planets derive much more substance from air and water for their sustenance than they do from the Earth, it happens that when they rot they return to the Earth more than they have derived from it. Moreover, a forest determines the amount of rainwater by stopping vapors. Thus, in a wooded area that was preserved for a long time without being touched, the bed of Earth that serves for vegetation would increase considerably. However, since animals return to the soil less than they derive from it, and since humans take in huge quantities of wood for plants for fire an other uses, it follows that the bed of vegetative Earth of an inhabited country must always diminish and finally become like the terrain of Arabia Petraea, and like that of so many other provinces of the Old World (which in fact is the region that has been inhabited from the most ancient times), where only salt and sand are found. For the fixed salt of plants and animals remains, while all the other parts are volatized. To this can be added the factual proof based on the quantity of trees and plants of every sort, which filled almost all the uninhabited islands that have been discovered in the last few centuries, and on what history teaches us about the immense forests all over the Earth that had to be cut down to the degree that it was populated or civilized. #RandolphHarris 16 of 18
Furthermore, if there is kind of a vegetation that can make up for the loss of vegetative matter which was occasioned by animals, according to M. de Buffon’s reasoning, it is above all the wooded areas, where the treetops and the leaves gather and appropriate more water and vapor than do other plants. Second, the destruction of the soil, that is, the loss of the substance that is appropriate for vegetation, should accelerate in proporion as the Earth is more cultivated and as the more industrious inhabitant consumer in greater abundance its products of every sort. My third and most important remark is that the fruits of trees supply animals with more abundant nourishment than is possible for other forms of vegetation: an experiment I made myself, by comparing the products of two land masses of equal size and quality, the one covered with chestnut trees and the other sown with wheat. Among the quadrupeds, the two most universal distinguishing traits of voracious species are derived, on the one hand, from the shape of teeth, and, on the other, from the conformation of the intestines. Animals that live solely on vegetation have al flat teeth, like the horse, ox, sheep and hare, but voracious animals have pointed teeth, like the cat, dog, wolf and fox. And as for the intestines, the frugivorous ones have some, such as the colon, which are not found in voracious animals. It appears therefore that humans, having teeth and intestines like frugivorous animals, should naturally be placed in that class. #RandolphHarris 17 of 18
And not only do anatomical observations confirm this opinion, but the monuments of antiquity are also very favorable to it. “Dicaearcuhs,” says St. Jerome, “relates in his books on Greek antiquities that under the reign of Saturn, when the Earth was still fertile by itself, no humans ate flesh, but that all lived on fruits and vegetables that grew naturally.” [This opinion can also be supported by the reports of several modern travelers. Francois Correal, among others, testifies that the majority of inhabitants of the Lucayes, whom the Spaniards transported to the islands of Cuba, Santo Domingo, and elsewhere, died from having eaten flesh.] From this, one can see that I am neglecting several advantageous considerations that I could turn to account. For since prey is nearly the exclusive subject of fighting among carnivorous animals, and since frugivorous animals live among themselves in continual peace, if the human species were of this later genus, it is clear that it would have had a much easier time subsisting in the state of nature, and much less need and occasion to leave it. Brother of the sea, look at the stars, look at the deep blue, and set the World free. Our right is to live and be free; freedom will not come from outside. It is only in ourselves united. How fairer wilt thou be to sight, if thou with us in faith unite; Thy favor we shall always seek. However, American’s sons with wisdom speak: “O ye, who are wise in your own eyes, how can your trumpery at all compare with our great share when God proclaims us free.” And shines on us in glorious light, while you are wrapped in gloom of night? His glory then will shine and gleam—Almightly God, over all Supreme! Almighty God, who are mother and father to us all, look upon your planet Earth divided: Help us to know that we are all your children; that all nations belong to one great family, and all of our religions lead to you. Please multiply our prayers in every land until the whole Earth becomes your congregation, united in your love. Please sustain our vision of a peaceful future and please give us strength to work unceasingly to make that vision real. Amen. #RandolphHarris 18 of 18
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When You Pursue Only Your Own Interests, You May be Said to Have Fallen Out of Love!
Drown me in Love, my Lord, that I may learn how smooth and swimming it is to love. Love has me in its grasp, sending me to the heights with fervor and wonder I did not know I have within me. The Lord has made known how people ought to treat one another. By searching the scriptures on this subject, we become more fully aware that we do have a responsibility to promote the happiness and well-being of our fellow humans. For example, through Moses the Lord said: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself,” reports Leviticus 19.18. To help us understand what is meant by this, the Lord has given some specific examples of what a person will not do to one’s neighbour if be truly loves Jesus. “Ye shall not steal, neither deal falsely neither lie one to another. Thou shalt not defraud thy neighbour, neither rob one. Thou shalt not curse the deaf, nor put a stumbling block before the blind,” reports Leviticus 19.11-14. Furthermore, the hired servant should be paid promptly for one’s work: “the wages of one that is hired shall not abide with thee all night until the morning,” reports Leviticus 19.13. “Thou shall not oppress an hired servant that is poor and needy, whether one be of thy brethren, or of thy strangers that are in thy land within thy gates: At one’s day thou shalt give one one’s hire, neither shall the sun go down upon it,” reports Deuteronomy 24.14-15. Let me follow You on high, my Beloved Lord “canting the canticle of love,” as Isaiah put it (5.1). Let my soul, beside itself with love, weary itself in Your praise! Let me love You more than myself! #RandolphHarris 1 of 20
Let me love myself because You loved me first! Let me love everyone else who truly loves You! That sounds like a lot, but it is only what the law of Love, of which You are the Chiefest Illumination, tells me I have to do. Love’s swift, sincere, pious, joyous, pleasant, brave, patient, long-suffering, virile, and selfless, as Paul wrote in his First Letter to the Corinthians (13.4-7). Love’s selfless; that is to say, when you pursue only your own interests, you may be said to have fallen out of love. Love is mindful of others, humble, honorable; not soft, not giddy, not messing around with the meaningless tasks of this World. Love is sober, chaste, not given to flights of fancy, quiet, and has all the senses under control. In tatters, like a waif or a wastrel, Love nonetheless can approach a prelate with confident step. Love is devoted and thankful to God, trusting and hoping in Him, even though it has been a long tie between consolations. That is to say, Love and Pain go hand and hand throughout life. You may think you know something about Love, but if you are not prepared to suffer for or stand by the Loved One, then you are not worthy to be called a lover. Any lover worth one’s word should freely embrace the hard and the harsh for the Loved One, and at the same time one should not allow oneself to be distracted by Contraries or Contretemps. The World’s dirt seems so remote from these moods of complete goodness as to seem non-existent, or a mere vaporous mist at most. With the glimpse a feelings overspreads one’s heart of benevolence towards all living creatures—not only animal but even plant. #RandolphHarris 2 of 20
One would not, could not knowingly harm a single one. The Christians call this love, the Buddhists compassion, the Hindus oneness. My own term is goodwill, but all are right. These are different facets, as seen from different points. In this wonderful state one becomes keenly aware of the love that is at the core of the Universe, and therefore at one’s own core too. However, one not only absorbs it, one also radiates it. It is not something to be held selfishly, like a material possession. As it is received, so it is given. There is no possibility here of feeling stagnant, mediocre, ordinary. It is their very contraries that one feels. There are exquisite moments when all existence seems elevated to a higher plane, when one’s individual being is absorbed in a harmony with all things. The feeling which comes over one at this stage is indescribably delightful. One recognizes its divine quality and rightly attributes it to a transcendental source. No vision accompanies it. Yet the certitude and reality seem greater than if one did. The common youthful experience of falling in love bears some of the leading characteristics of this uncommon mystical experience of awakening to the divine reality. However of course it bears them in a grosser and smaller way. Some of them are: a feeling of “walking on air,” a frequent recollection of beloved at unexpected moments, a glowing sense of deliverance from burdens, a cheerful attitude towards everything and everyone, intense satisfaction with life, rosy expectations about the future, expanded sympathies, dreamy absent-minded lapses from attention to the prosaic everyday round, and new appreciation of poetry, music, or Nature’s beauty. #RandolphHarris 3 of 20
There is a self which one feels within one yet is not oneself. Something unknown yet joy-giving. Some dynamic force streams through the blood in one’s veins, the feeling in one’s heart, and the will in one’s innermost being. It is no ordinary force, for one knows that never or rarely has one experienced its like before. There is magic in its movement, enchantment in its effect. The things of the World fall far away from you and a great spell will seemingly be put upon the leading mind till you remember little of name, or kin, or country, and care less. You lie in the lap of a shining mood, granted respite from heavy cares and given relaxation from corrosive thoughts. You become aware of the secret undercurrent of holy peace which flows silently beneath the heart. Although one’s general experience of it will be of its gentleness, there will be times when one will feel only an authoritative and commanding force in it, when tremendous power will manifest and rule in some episode or event. One may have a vague feeling some immaterial presence around or within oneself, a presence uplifting, ennobling, unworldly. Not only is the kingdom of Heaven within us but we are ourselves within the kingdom. We may discover this as a psychic and visual experience, as some do, or simply as a feeling-and-knowing experience that All is God. It is a transparence because one feels open, letting in a rare mood. It is also a transcendence, because one feels lifted out of one’s ordinary “I” and put down again on a higher level. Reverence for the divine presence filled my heart awe at the divine wonder permeated my mind. #RandolphHarris 4 of 20
One will feel spontaneous peace that comes from one knows not where, intellectual conviction that the right path has been found, mysterious detachment that takes hold of one during Worldly temptations and Worldly tribulation alike. When you are in this wider consciousness you are at home. Outwardly you may be without a roof to shelter your head but still you will feel protected, secure, and provided for. Your feeling and your trust are not groundless. For the outward manifestation of this inward care will follow. You will comprehend that while the Overself thus enfolds you, you can never again feel lonely, never again find the sky turned black because some human love has been denied or been withdrawn from you. It is there, in the deep center of oneself, that one finds holiness and liberation. From the physical standpoint, the ego first becomes aware of the Overself as being located in the heart. However, in higher mystical experience, this awareness is free from any bodily relationship. A feeling of lightness and freedom, songlike well-being and perfect harmony, comes with this disidentification from the body. I have felt a presence that disturbs me with the joy of elevated thoughts: a sense sublime, of something far more deeply interfused, whose dwelling is the light of setting suns. Dear soul, up to this point in our friendly chatsworth, with lots of give and take on both sides—and I hope you will not take offense—but I think I can safely say, you are not what I would call—and I want you to know that I speak only as a friend—a vigorous or prudent lover. One feels a rightness about the World-plan and a loveliness in some deeper part of oneself. It may remain for a little while only but its memory will remain for long years. In this lofty mood, bringing so much good will and insight with it, as it does, one is inclined to ignore misunderstanding and hostility from any quarter which caused one resentment or even suffering in the past. #RandolphHarris 5 of 20
Now this brings us to the oddest thing about Christianity. In a sense the view which I have just described is actually true. From a certain point of view Christ is the same sort of thing as Adonis or Osiris (always, of course, waiving the fact that they lived nobody knows where or when, while He was executed by a Roman magistrate we know in a year which can be roughly dated.) And that is just the puzzle. If Christianity is a religion of that kind why is the analogy of the seed falling into the ground so seldom mentioned (twice only if I mistake not) in the New Testament? Corn-religions are popular and respectable: if that is what the first Christian teachers were putting across, what motive could they have for concealing the fact? The impression they make is that of humans who simply do not know how close they re to the corn-religions: men who simply overlook the rich sources of relevant imagery and association which they must have been on the verge of tapping at every moment. If you say they suppressed it because they were Jewish people, that only raises the puzzle in a new form. Why should the only religion of a “dying God” which has actually survived and risen to unexampled spiritual heights occur precisely among those people to whim, and to whom almost alone, the whole circle of ideas that belong to the “dying God” was foreign? I myself, who first seriously read the New Testament when I was, imaginatively and poetically, all agog for the Death and Re-birth pattern and anxious to meet a corn-king, was chilled and puzzled by the almost total absence of such ideas in the Christian documents. #RandolphHarris 6 of 20
One moment particularly stood out. A “dying God”—the only dying God who might possibly be historical—holds bread, that is, corn, in His hand and says, “This is my body.” Surely here, even if nowhere else—or surely if not here, at least in the earliest comments on this passage and through all later devotional usage in ever swelling volume—the truth must come out; the connection between this and the annual drama of the corps must be made. However, it is not. It is there for me. There is no sign that it was there for the disciples or (humanly speaking) for Christ Himself. It is almost as if He did not realize what He had said. The records, in fact, show us a Person who enacts the part of the Dying God, but whose thoughts and words remain quite outside the circle of religious ideas to which the Dying God belongs. The very thing which the Nature-religions are all about seems to have happened once: but it happened in a circle where no trace of Nature-religions are all about seems to have really happened once: but it happened in a circle where no trace of Nature-religion was present. It is as if you met the sea-serpent and found that is disbelieved in sea-serpents: as if history recorded a human who had done all the things attributed to Sir Launcelot but who had himself never apparently heard of chivalry. There is, however, one hypothesis which, if accepted, makes everything easy and coherent. The Christians are not claiming that simply “God” was incarnate in Jesus. They are claiming that the one true God is He whom the Jewish people worshipped as Jahweh, and that is it He who has descended. Now the double character of Jahweh is this. On the one hand He is the God of Nature, her glad Creator. It is He who sends rain into the furrows till the valleys stand so thick with corn that they laugh and sing. The trees of the wood rejoice before Him and His voice causes the wild deer to bring forth their young. He is the God of what and wine and oil. In that respect He is constantly doing all the things that Nature-Gods do: He is Bacchus, Venus, Ceres all rolled into one. #RandolphHarris 7 of 20
There is no trace in Judaism of the idea found in some pessimistic and Pantheistic religions tht Nature is some kind of illusion or disaster, that finite existence is in itself an evil and that the cure lies in the relapse of all things into God. Compared with such anti-natural conceptions Jahweh might almost be mistaken for a Nature-God. On the other hand, Jahweh is clearly not a Nature-God. He does not die and come to life each year as a true Corn-king should. He may give wine and fertility, but must not be worshipped with Bacchanalian or aphrodisiac rites. He is not the soul of Nature nor of any part of Nature. He inhabits eternity: He dwells in the high and holy place: Heaven is His throne, not His vehicle, Earth His footstool, not Hs vesture. One day He will dismantle both and make a new Heaven and Earth. He is not to be identified even with the “divine spark” in humans. He is “God and not man”: His thoughts are not our thoughts: all our righteousness is filthy rags. His appearance to Ezekiel is attended with imagery that does not borrow from Nature, but (it is a mystery too seldom noticed) from those machines which humans were to make centuries after Ezekiel’s death. The prophet saw something suspiciously like a dynamo. Jahweh is neither the soul of Nature nor her enemy. She is neither His body nor a declension and falling way from Him. She is His creature. He is not a nature-God, but the God of Nature—her inventor, maker, owner, and controller. To everyone who reads this essay, the conception has been familiar from childhood; we therefore easily think it is the most ordinary conception in the World. “If people are going to believe in a God at all,” we ask, “what other kind would they believe in?” #RandolphHarris 8 of 20
We mistake our privileges for our own instincts: just as one meets ladies who believe their own refined manners to be natural to them. They do not remember being taught. Now if there is such a God and if He descends to rise again, then we can understand why Christ is at once so like the Corn-King and so silent about him. He is like the Corn-King because the Corn-King is a portrait of Him. The similarity is not in the lest unreal or accidental. For the Corn-King is derived (through human imagination) from the facts of Nature, and the facts of Nature from her Creator; the Death and Re-birth patten is in her because it was first in Him. On the other hand, elements of Nature-religion are strikingly absent from the teaching of Jesus and from the Judaic preparation which led up to it precisely because in them Nature’s Original is manifesting itself. In them you have to have from the very outset got in behind Nature-religion and behind Nature herself. Where the real God is present the shadows of that God do not appear; that which the shadows resembled does. The Hebrews throughout their history were being constantly headed off from the worship of Nature-gods; not because the Nature-god were in all respects unlike the God of Nature but because, at best, they were merely like, and it was the destiny of that nation to be turned away from likenesses to the thing itself. The goodness of anything is twofold; one, which is of the essence of it—thus, for instance, to be rational pertains to the essence of humans. As regards this god, God cannot make a thing better than it is itself; although He can make another thing better than it; even as He cannot make the number four greater than it is; because if it were greater it would no longer be four, but another number. For the addition of a substantial difference in definitions is after the manner of the addition of unity of numbers. Another kind of goodness is that which is over and above the essence; thus, the good of a human is to be virtuous or wise. As regards this kind of goodness, God can make better the things He has made. Absolutely speaking, however, God can make something else better than each thing made by Him. #RandolphHarris 9 of 20
When it is said that God can make a thing better than He makes it, if “better” is taken substantively, this proposition is true. For He can always make something else better than each individual thing: and He can make the same thing in one way better than it is, and in another way not; as was explained above. If, however, “better” is taken as an adverb, implying the manner of the making; thus God cannot make anything better than He makes it, because He cannot make it from greater wisdom and goodness. However, if it implies the manner of the thing done, He can make something better; because He can give to things made by Him a beer manner of existence as regards the accidents, although not as regards the substance. It is of the nature of a son that he should be equal to his father, when he comes to maturity. However, it is not the nature of anything created, that it should be better than it was made by God. Hence the comparison fails. The Universe, the present creation being supposed, cannot be better, on account of the most beautiful order given to things by God; in which the good of the Universe consists. For if any one thing were bettered, the proportion of order would be destroyed; as if one strong were stretched more than it ought to be, the melody of the harp would be destroyed. Yet God could make other things, or add something to the present creation; and then there would be another and a better Universe. The humanity of Christ, from the fact that it is untied to the Godhead; and created happiness from the fact that it is the fruition of God; and the Blessed Virgin from the fact that she is the mother of God; have all a certain infinite dignity from the infinite good, which is God. And on this account there cannot be anything better than these; just as there cannot be anything better than God. #RandolphHarris 10 of 20
Man has always been fascinating with going back in time. The question has often been asked, if you could go back in time, would you do anything differently? But what if it came out another. However, no one asks, if you could go forward in time, what would you change? As fewer workers in the rich nations have engaged in physical production, more have been needed to produce ideas, patents, scientific formulae, bills, invoices, reorganization plans, files, dossiers, marker research, sales presentations, letters, graphic, legal briefs, engineering specifications, computer programs, and a thousand other forms of data or symbolic output. This rise in white-collar, technical, and administrative activity has been so widely documented in so many countries that we need no statistics here to make the point. Indeed, some sociologists have seized on the increasing abstraction of production as evidence that society has moved into a “post-industrial” stage. The facts are more complicated. For the growth of the white-collar work force can be better understood as an extension of industrialism—a further last surge of the Second Wave—than as a leap to a new system. While it is true that work has grown more abstract and less concrete, the actual offices in which this work is being done are modeled the after Second Wave factories, with the work itself fragmented, repetitive, dull, and dehumanizing. Even today, much office reorganization is little more than an attempt to make the office more closely resemble a factory. In this “symbol-factory,” Second Wave civilization also created a factorylike caste system. The factory work force is divided into manual and nonmanual workers. The office is similarly divided into “high abstraction” and “low abstraction” workers. At one level we find the high abstracters, the technocratic elites: scientist, engineers, and managers, much of whose time is taken up with meetings, conferences, business lunches, or in dictating, drafting memos, placing phone calls, and otherwise exchanging information. One recent survey estimated that 80 percent of the manager’s time is spent in 150 to 300 “information transactions” daily. #RandolphHarris 11 of 20
At the other level we find the low abstracters—white-collar proletarians, as it were—who, like factory workers throughout the Second Wave period, perform endlessly routine and deadening work. Mostly female and nonunionized, this group can justifiably smile with irony at the sociologists’ talk of “post-industrialism.” They are the industrial work force of the office. Today the office, too, is beginning to move beyond the Second Wave and into the Third, and his industrial caste system is about to be challenged. All the old hierarchies and structures of the office are soon to be reshuffled. The Third Wave revolution in the office is a result of several colliding forces. The need for information has mushroomed so wildly that no army of Second Wave clerks, typists, and secretaries, no matter how large or hard-working, can possibly cope with it. In addition, the cost of paper work has climbed so calamitously that a frantic search is underway to control it. (Office costs have swelled to 40 or 50 percent of all costs in many companies, and some experts estimate that the expense companies spend per employee annually is $1,844. The expense for preparing one business letter anywhere between $75 and $150 for a typical one-page letter of 350-450 words). Moreover, while the average factory worker in the United States of America today is supported by an estimated $150,000 worth of technology, the office worker, as one Xerox sales man out it, “works with about $13,500 worth of computers and machines, and is probably among the least productive workers in the World.” Office productivity has climbed a bare 4 percent over the past decade, and conditions in other countries are probably even more pronounced. #RandolphHarris 12 of 20
Contrast this with the extraordinary decline in the cost of computers, as measured by the number of functions performed. It has been estimated that computer output has increased 10,000 times in the past fifteen years, and that the per-function cost today is down 100,000-fold. The combination of rising costs and stagnating productivity on the one hand and computer advances on the other make an irresistible combination. The result is likely to be nothing less than a “wordquake.” Over 66 percent of Americans use a computer at work, and over 80 percent of them say it is essential to their jobs. With this much workplace use and demand, it is important to understand the way a computer can affect your job. Many Americans rely on their computer skills to find meaningful employment and to work effectively once employed. Computer and information technology (IT) touch nearly every aspect of modern life. Information technology can help with such diverse tasks as driving motor vehicles and diagnosing disease. IT enables seamless integration and communication between businesses anywhere in the World. The IT industry is one of the largest in the World employing 1.7 million people. The global computers market is expected to grow from $331.45 billion to $367.56 billion on 2021 at a compound annual growth rate (CAGR) of 10.9 percent. Major companies in the computers market include HP; Apple; Advantech; Eurotech and Kontron. The market is expected to reach $505.45 billion in 2025 with CAGR of 8 percent. The computer is still sometimes called a “smart typewriter” and this device fundamentally alters the flow of information in the office, and with it the job structure. It is however, only one of great family of new technologies deluging the white-collar World. As businesses continue to work primarily remotely, video is increasing in importance. Being able to see team members helps build a sense of comradery and helps everyone feel less isolated from one another, while making collaboration more productive. What we are looking at is the beginning of what some term the “paperless office” of tomorrow. #RandolphHarris 13 of 20
Not only will video benefit your workforce in the way of conferencing and meetings, it also is the preferred way to consume all content in general. In fact, employees are 75 percent more likely to watch a video than read text. Technology in business communication is largely centered around remote work. We have witnessed a huge mobile tsunami over the past two years. This will only continue as 5G is arriving and offers more in the way of mobility. In fact 1 in 2 people will not return to jobs that do not offer remote work. Also, 75 percent of people feel more productive at home, while 80 percent expect to work from home at least tree times of week. For those concerned about the environment, this is a great solution because it will reduce air pollution, traffic, and fuel consumption. Working from is very important, which is why more people are buying larger houses than they need, so they can have space to work in a quiet area. Instead of wasting money on cars and maintenance and fuel, they are able to invest in a home, something that will earn them money over time. Therefore, people also want to keep their neighborhood peaceful and attractive. To physically maintain communities, there are several millions of dollars of low-interest loans available to remodel homes and upgrade apartments. Ten percent of all apartment building flats are inspected every year, and a building must be brought fully up to code before it can be sold and title transferred. Some communities even used to offer grants to landlords to discourage all-one-race apartments. On a voluntary basis, a landlord could enter a five-year agreement to let Housing Centers serve as the landlord’s rental agent. #RandolphHarris 14 of 20
The landlord, on singing, became eligible for matching grants up to $10,000 per unit to improve the apartment interiors; there were larger grants for exterior renovations. The Housing Center, in turn, actively sought non-European American tenants for buildings that were predominately European American and European America tenants for buildings that were predominantly non-European American. In both goals of physically maintaining the suburb and encouraging integration, the community program was remarkably successful for a quarter of a century. The communities were tightly managed, and that did not appeal to some. The community would quickly intervene to prevent signs of building deterioration and to encourage racial harmony. The suburb rigidly enforced building codes and also acted swiftly to prevent unethical or illegal activities by realtors. Brotherly love is not synonymous with friendship, although it may be part of it. Friends like each other, delight in each other’s companionship, are confidential, loyal, trusting, and share many mutual interests. Friendship is reciprocal. Brotherly love is more unselfish than either romantic love or friendship. One possessed of Christian love has a profound concern for the welfare of others. One loses one’s life in their interests. One’s life is alter- or other-ego centered. It does not matter whether the other person—the one loved—appreciates or responds to the love shown one, because brotherly love nourishes itself. It resides wholly in the person who loves and does not need response to keep it alive as romantic love and friendship do. The real test of whether one has brotherly love was given by Jesus when he said and exemplified: “Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you,” reports Matthew 5.44. Brotherly love is impartial and, therefore, universal. One who has brotherly love is concerned for any and every human, whether one be sinner or saint, attractive or unattractive, of the same or of another faith or race. In fact, if one is selective as to whom one loves, the chances are one loves no human in a brotherly way. #RandolphHarris 15 of 20
What gives a person the sense of being well and “together”? How does a person become strong, in the sense of having good self-esteem, a god ability to understand situation and use them creatively, good personality-organization which allows feelings and needs to find expression in actions and in gratifications which in turn feed self-esteem? We do not know for sure. We may have come guesses based on what good parents, good friends, and good therapists have in common. It has been interesting to note what parallels between the behavior of good parents and good therapists. Literally, psychotherapy means “ministering to a person’s breath, soul, life.” Parents do this, and psychotherapists do this, but they are not the only ones. Friends and lovers are also notable in this respect. Friends and lovers have certain advantages in ministering to each other. However, in some particulars the professionals have the advantage. First of all, we must remember the many people who have no friends and yet need to have their psyche ministered to. Equally important, there are some things which are incompatible with friendship but which need to happen if a person’s psyche is to be restored, and so this must be left to the professionals. What these things are will become clearer in the course of these essays; they have to do with the circumstances in which a person can make a new beginning. In psychotherapy a person may find the secure boundaries which are essential for this work. Psychotherapists can impose the boundaries within which work with transferences and regressions can safely be carried on. They can set rules and insist on them: only fifty minutes per session, only one session per day, no physical violence. Also, their other close relationships are not endangered by this relationship. And so on. #RandolphHarris 16 of 20
What friends are able and willing to do for each other depends on many factors and I see no good in trying to lay down the law about that. My own views are sometimes made clear in this essay and sometimes not—in the latter case often because I am in fact not clear about them myself. Psychotherapy is a developmental process, as growing-up is, and the two have features in common. A difference is that psychotherapy is remedial: it is intended to make people better, to make good some deficiency or disturbance whose roots my go back to the days of childhood. This necessarily raises questions it has been convenient to evade until now: what do I mean by “good” development and by a “fortunate baby”? And if something goes “wrong,” what do I mean? And what do I mean by “better”? My own values necessarily permeate this essay, and it is time to look at these explicitly, however briefly. There are interrelated clusters of values that seem important to me: I think it is better for children (and for those who come into psychotherapy) if, in the course of development, they gain in self-knowledge including knowledge of unwanted regions of the self, self-acceptance including acceptance of at least some unwanted regions of the self, self-direction including the ability to choose one’s own goals and values, self-love, love of other people and knowledge and acceptance of some of their unwanted regions, ability to relate to and yet be separate from others, tolerance of frustration when goals, values or affection require, a varied set of values, freedom to develop further. The first culture of values has to do with the geography and logistics of the self. It seems important to me that people should have the opportunity to discover who they are—what is good and bad in them, what hurts, what delights, and so on—as well as the opportunity to decide what to do about it. The second cluster has to do with relationships. It seems important to me that people should enjoy themselves and each other, and that they should know the difference. The third cluster is about favorable conditions for work, growth, and change. #RandolphHarris 17 of 20
In psychotherapy, as in helping children grow up, the ideal development is one in which each new stage is accepted in such a way that the satisfactions of the previous stage are still accessible, neither associated with such pain that thoughts of it must be avoided at all costs, nor so delicious that developing to the next stage seems a trouble from which we recoil. Ideally we should only have to overcome our natural reluctance, conscious or unconscious, to think about painful as well as about pleasant things. However, bad things may have happened to us before we have sufficiently well-organized self-regions to absorb them. What are the consequences? In some circumstances, the memory-traces of the bad experiences are kept apart, and so are not subject to modification by later events. These split-off memory-traces can later be responsible for overwhelming feelings of misery, emptiness, inertia, and fear. By “overwhelming” I mean literally that we feel we have ceased to be people and are just clumps of dreadful feelings. We may try to rationalize those feelings—we feel so terrible because we failed an examination, lost a lover, or a job, or are worried about the state of the World. However in fact, we feel terrible because we are not in touch with memories from when we did not yet exist as persons and yet were in a state of suffering; it would be more accurate to say “There is a sense of dreadful misery” than to say “I feel very miserable”: this misery of those earlier says has never been integrated. If we are ever to feel better, the bad memory-traces of those days have to be integrated later in less painful contexts. #RandolphHarris 18 of 20
During that process of integration, a process of dissolution also takes place. These reorganizations enable us to see things as they are, more or less closely connected with us and, by the same token, more or less distant from us. Thus we get a self which as feelings but is not dissolved in them. In therapy or in everyday life, processes have to happen at the end of which a person can say “I feel miserable”: there is an “I” to feel it. The misery no longer feels overwhelming, eternal, and immovable. After that, further healing can take place. Let there be peace, welfare, and righteousness in every part of the World. Let confidence and friendship prevail for the good of east and west, for the good of the needy south, for the good of all humanity. Let people inspire their leaders, helping them to seek peace by peaceful means, helping them and urging them to build a better World, a World with a home for everybody, a World with food and work for everybody, a World with spiritual freedom for everybody. Let those who have the power of money be motivated by selfless compassion. Let money become a tool for the good of humanity. Let those who have power deal respectfully with the resources of the planet. Let them respect and maintain the purity of the air, water, land and subsoil. Let them co-operate to restore the ecological soundness of Mother Earth. Let trees grow up by the billions around the World. Let green life invade the deserts. Let industry serve humanity and produce waste that serves nature. Let technology respect the holiness of Mother Earth. Let those who control the mass media contribute to create mutual understanding, contribute to create optimism and confidence. Let ordinary people meet by the millions across the borders. Let them create a universal network of love and friendship. Let billions of human beings co-operate to create a good future for their children and grandchildren. #RandolphHarris 19 of 20
Let us survive in peace and harmony with Mother Earth. It is up to us to receive and transmit our Torah. It is up to us to see that the World still stands. May the time be not distant when nation will not lift up sword against nation, neither shall they learn war any more. They shall beat their swords into ploughshares, for the Earth will be filled with the wonder of life. Then shall we sit under our vine and our fig tree and none shall be afraid. We seek a renewed stirring of life for the Earth. We plead that what we are capable of doing is not always what we ought to do. We urge that all people now determine that a wide untrammeled freedom shall remain to testify that this generation has love for the next. If we want to succeed in that, we might show, meanwhile, a little more love for this one, and for each other. The Heavenly hosts in awe reply: “His Kingdom be blessed forever and aye.” Their song being hushed, they vanish away; they may never again offer rapturous lay. But America, therein excel—fixed times they set aside, with praise and prayer, Him One declare, at morn and eventide. His portion them He made, that they His praise declare by night and day; a Torah, precious more than gold, He bade them study, fast to hold; that He may be near, their prayer to hear, for always wear will He as diadem fair His people’s prayer in His phylactery, wherein is told of America’s fame who oft God’s unity proclaim. It is also meet God’s praise to sing in presence of both prince and king. With tempestuous glee, like a stormy sea, they surge and ask: “Who, then, is the Friend of thy heart, for who thou rt cast in the lions’ den?” From that which we fear, make us fearless. O bounteous One, assist us with your grace. May the atmosphere we breathe breathe fearlessness into us: fearlessness on Earth and fearlessness in Heaven! May fearlessness surround us above and below! May we be without fear by night and by day! Let all the World by my friend! #RandolphHarris 20 of 20
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A Family Down the Block Has One and So do Several of Our Colleagues!
Take a moment to make a list of your closet friends. What do they have in common (other than the joy of knowing you)? It is likely that most are similar to you in age and the same gender and race as you. There will be exceptions, of course. However, similarity on these three dimensions is the general rule for friendships. Ninety percent of all people in Western society marry at some point. What, beyond attraction, determines how people pair up? The answer is that we tend to marry someone who is like us in almost every way, a pattern called homogamy. In case you are wondering, homogamy also applies to unmarried couples who are living together. Studies show that married and cohabiting couples are highly similar in age, education, race, religion, and ethnic background. In general, you are far more likely to choose someone similar to yourself as a mate than someone very different. This is probably a good thing. Personality traits tend to be closely matches in the most stable marriages. Conversely, this risk of divorce is highest among couples with sizable differences in age and education. Most dangerous of all are “fatal attractions,” in which qualities that originally made a partner appealing are later disliked. Fatal attractions are likely when an individual is drawn to someone who seems “different,” “unique,” or “extreme.” When two people are similar, disenchantment is less likely to occur. Do people look for specific traits in a potential mate? Yes, in the United States of America, both men and women agree that the most important qualities are kindness and understanding, intelligence, exciting personality, good health, adaptability, and physical attractiveness. #RandolphHarris 1 of 19
Love is a great thing, My monastic, monotheistic friend, altogether a great good. “It makes every burden light,” as Matthew has recorded My saying in his Gospel (11.30), and manages to carry every load, no matter how slip-sliding it may be. What is more, it makes every tart and bitter thing taste sweet and juicy. My love is noble and provides the energy for doing great things; it encourages the desiring of even greater things. Love wants to rise, does not want to be tied down. Love wants to walk free, not to be told where to go. However, sadly, it loses its sense of direction. That is to say, it cannot sustain anything in time of consolation; it succumbs in time of desolation. There is nothing sweeter than Love; nothing stronger, higher, broader, happier, fuller, better in Heaven and on Earth. That is because Love is born of God, as the Beloved John has written in his First Letter (4.7), and cannot rest except in God, who is above all created things. Some wonderful effects of Love. First, one who knows how to love runs and rejoices; one is a free human and has no restraints. Second, one gives everything and in return receives everything; in a manner of speaking, one may be said to have everything. That is because one rests in the Great One, who has everything and from whom every good fountain flows. Third, one does not look for gifts for oneself, but love turns one into the giver of all goods. Fourth, Love is not measured out in small packets; more often than not, it spills all over. Fifth, Love is not seen as a load, does not have a reputation as a chore; it is more in the area of motivation than in the exercise of strength. Sixth, Love does not rise out of impossibility; that is because it comes out of possibility and permission. #RandolphHarris 2 of 19
All things considered, whoever knows how to love has the strength for everything, fills to overflowing, causes every effect. The one who has not learned to love merely flops to the floor in heap. Some more effects of Love. Love stands the night watch, yet sleeps with one eye open. Exhausted, it nonetheless does not nod off. Shoved, it shoves back. Terrified, it does not pass the terror down the line, but like a flickering flame, a smoking torch, it flares up and burns brighter than before. If you know how to love, then you can make out the words of this riotous shout. It is a burning affection of the soul clamoring in the ears of the Lord, echoing the Song of Songs (2.16): “Mine? You are all mine! Yours? I am all Yours!” Speech can accomplish more than an organizing function, in that it reminds us of imagery which we can hold on to at need—it keeps reverberations alive. The very action of saying things has consequences of a steadying kind. Speech enables people to reassess what has happened to them, to reconsider past events in the light of later experience and even, at a very deep level, to reorganize their understanding of themselves and of their World. It can even help to change the very structure of the personality. Talking puts experience into words. Sometimes talking allows us to connect experiences with words for the first time. This means that, sometimes for the first time ever, we are able to “give an account” of those experiences—we are conscious of them for the first time. #RandolphHarris 3 of 19
Once the experiences are conscious, there are the experiences, and there is a narrator who is talking about them. Here we see a benign aspect of the process of depersonalizing and distancing. “I” am for the first time consciously distanced from what happened to me. I can get some perspective: “I then did this” or “Such and such happened to me next.” Moreover, the “I” and the “me” in these accounts have a curious status. There is continuity and identity: these experiences were not someone else’s but “mine” (the speaker’s), they belong to my self-regions. However, at the same time, the “I” who is doing the talking now is ten or twenty or more years older than “I” in the account. There is a distance between the self-structures-from-then and the self-structures-of-now, a gap of time. This allows for a new perspective and a new meaning. Meaning depends on context. I am not in a different context from then. If myself-structures today are more mature, more complex, with better ego-functions and capacities for respect and recognition, they may be able to hold and integrate the self-structures for then. Talking, and being understood, changes the nature of the connections between “I then” and “I now,” weakening them in some respects (“Because this happened to me twenty-four years ago, I need not be afraid of thunderstorms now”) and strengthening them in other respects (“I do not need to despise myself for having feared thunderstorms twenty-four years ago. I can stop despising myself and I can love myself.”) If I try to talk honestly to others about my past life, it comes up for review. The relation between my semantic self and my episodic self may also be challenged and changed when they confront one another. #RandolphHarris 4 of 19
Sympathetic listening, and the knowledge that what happened when I was little, weak, and ignorant cannot happen to me now, give me the strength to try and remember how it was with me then. Between us, we can hold “me then.” Held, I dare given an account of hitherto hidden parts of my self. I can integrate them. This is one reason why friends are so important for our well-being, and why people who for some reason have been unable to make friends or to keep them may find psychotherapeutic groups useful. Sometimes with professionals who help people suffer misfortune and it leads them into difficulties where friends cannot help. However, in more fortunate circumstances, our friends can do a god deal of our organizing and ego-functioning with and for us. They do so anyway in the normal course of life, as we pass the time of day with hem, gossip about others, or explore the meaning of the Universe. They let us talk and blow off steam. They are patient while we talk nonsense. They talk a load of rubbish themselves. They relax us when we get too desperately tense, and amuse us. However, more particularly, good friends strengthen and diversify our ego-functioning: they produce speculations, explanations, and suggestions of their own for us to consider, and much else. Thus the passage which follows may be read in terms of friends or in terms of ego-functioning or in terms of organizing processes. They help us toward increasing knowledge of our selves: they produce new ideas, and they surprise us by changing and developing and expecting us to welcome the changes. Though they may be tolerant they will not put up with our nonsense indefinitely without protest. They love us and accept us and warm us and make us feel worth while. They help us sand firm under pressure. #RandolphHarris 5 of 19
In times of crisis friends are especially important, sustaining us while we encounter and explore new things, encouraging us to carry on, holding us when we temporarily lose our footing in the stress of reorganizing our concepts. They take care of us and step in when, in the course of the temporary disorganization which new developments may bring, we are about to do something permanently detrimental to our interests. Some people are able to give sense and direction to their lives by commitment to a cause or a task. There are many who can put something non-personal into the center of their lives. I may have got no foundation for self-love from the love of others, but by being part of something admirable, I can make my life worthwhile. Some people who take this second chance will come to have a deep and rich identity, in terms of which they organize their lives. However, others will not integrate in this organized way, and yet feel held by a sense of purpose and coherence because they know what they are doing and that it is worth while. Such people present quite a range. At one end are those who are contained within an ordered social system such as traditional societies are said to afford, or religious orders or other ideologically committed groups; these will be exercising individual judgment only in narrowly restricted areas. At the other extreme are people in the fragmented societies with which most readers will be familiar. Yet even here, those of us who have no solid sense of who we are, independent of what we do, may find significance in what we are doing and feel held by it. Many creative people belong in this category. As one creation is accomplished, hey suffer a kind of “post-coital depression,” but this when the next project begins to define itself. At a less elevated level are many of us who can always cheer ourselves up by the accomplishment of small tasks well done: shoes shined, cakes baked, lawns mown, letters written. #RandolphHarris 6 of 19
What gives a person the sense of being well and “together”? There are many indications that if I am to have a deep, east, and steady sense of well-being and identity, I must not have had any experiences so bad that they have cut me off from my bodily self. If they have, I must make a new beginning. Secondly, I must have been experienced as a whole person to unconscious matter, but it is not mystical. It is neurological. Neurologically the infant forms a set of conceptual structures which are either closely interconnected or nor, depending on whether those who relate to the infant regard it as a baby or as a set of tasks requiring to be done. The baby who is regarded as a loud yell at one end and a bad smell at the other will carry that knowledge through life. Experiencing myself as loveable strengthens the basis for a sense of well-being and self-esteem yet further. This lovability must depend on having been valued for being myself rather than for anything I do. The value of something we cherish or that nourishes us must lie exactly in not being exciting and not having to work or be worked for. A poorly cathected self is one which has experienced relatively little love, relatively little respect for its manifestations, relatively little empathy; lacking feelings of value and power, there are no deep roots for later self-esteem to develop from. The baby who is recognized as a person from the start is able to use this experience of recognition as a validation of itself, and can let the consequent imagery of itself perform holding functions. This in turn creates the right conditions for further integrating processes. The changes that a long-established habit of walking on two feet could have brough about in the conformation of humans, the relations that are still observed between one’s arms and the forelegs of quadrupeds, and the induction drawn from their manner of walking, could have given rise to doubts about the manner that must have been the most natural to us. #RandolphHarris 7 of 19
All children begin by walking on all fours, and need our example and our lessons to learn to stand upright. There are even savage nations, such as Hottentots, who, greatly neglecting their children, allow them to walk on their hands for so long that they then have a great deal of trouble getting them to straighten up. The children of the Caribs of the Antilles do the same thing. There are various examples of quadruped men, and I could cite among others that of the child who was found in 1344 near Hesse, where he had been raised by wolves, and who said afterward at the court of Prince Henry that, had the decision been left exclusively to him, he would have preferred to return to the wolves than to live among men. He had embraced to such an extent the habit of walking like those animals, that wooden boards had to be attached to him to force him to stand upright and maintain his balance on two feet. It was the same with the child who was found in 1694, in the forests of Lithuania, and who lived among bears. He did not give rise, says M. de Condillac, any sign of reason, walked on his hands and feet, had no language, and formed sounds that bore no resemblance whatever to those of a man. The little savage of Hanover, who was brought to the court of England several years ago, had all sorts of trouble getting himself to walk on two feet. And in 1719, two other savages, who were found in the Pyrenees, ran about the mountains in the manner of quadrupeds. As for the objection one might make that this deprives one of the use of one’s hands from which we derive so many advantages, over and above the fact that the example of monkeys shows that the hand can be used quite well in both ways, this would prove only that man can give one’s limbs a destination more congenial than that of nature, and not that nature has destined man to walk otherwise than it teaches one. #RandolphHarris 8 of 19
However, there are, it seems to me, much better reasons to state in support of the claim that humans are bidped. First, if it were shown that they could have originally been formed otherwise than we see one and yet finally become what one is, this would not suffice to conclude that this is how it happened; for, after having shown the possibility of these changes, it would still be necessary, prior to granting them, t demonstrate at least their probability. Moreover, if humans’ arms seem as if they could have served as legs when needed, it is the sole observation favorable to that system, out of a great number of others which are contrary to it. The chief ones are that the manner in which humans’ head is attached to one’s body, instead of directing one’s view horizontally (as is the case for all other animals and for humans themselves when one walks upright), would have kept one, while walking on all fours, with one’s eyes fixed directly on the ground, a situation hardly conducive to the preservation of the individual; that the tail one is lacking, and for which one has no use when walking on two feet, is useful to quadrupeds, and none of them is deprived of one; that the breast of a woman, very well located for a biped who holds her child in her arms, is so poorly located for a quadruped that none has it located in that way; that, since the hind part is of an excessive height in proportion to the forelegs (which causes us to crawl on our knees when walking on all fours), the whole would have made an animal that was poorly proportioned and that walked comfortably; that if one has places one’s foot as well as one’s hand down flat, one would have had one less articulation in the hind leg than do other animals, namely the one that joins canon to the tibia; and that by setting down only the tip of the foot, as doubtlessly one would have been forced to do, the tarsus (not to mention the plurality of bones that make it up) appears too large to take the place of the canon, and its articulations with the metatarsus and the tibia too close together to give the human leg in this situation the same flexibility as those of quadrupeds. #RandolphHarris 9 of 19
Since the example of children is taken from an age when natural forces are not yet developed nor the members strengthened, it proves nothing whatever. I might just as well say that dogs are not destined to walk because several weeks after their birth they merely crawl. Particular facts also have little force against the universal practice of all humans; even nations that have had no communication with others could not have imitated anything about them. A child abandoned in a forest before one is able to walk, and nourished by some beast, will have followed the example of one’s nurse in training oneself to walk like the figure of dependence. Habit could have given one capabilities one did not have from nature and just as one-armed humans are successful, by dint of exercise, at doing with their feet whatever we do with our hands, one will finally have succeeded in using one’s hands as feet. Psychology receives much criticism, but it can be used to complement Christian faith. In celebrating the complementary relationships that exist between psychology and religion we must not, however, delude ourselves into thinking that there are no conflicts. As when we build a tunnel between two territories, it sometimes happens that the two ends of the tunnel simply do not connect. The two tunnels of psychology and religion may fail to connect because the two disciplines start off guided by different underlying values. The two fields may also fail to connect because they approach a subject with two utterly different conceptions of it. A case in point is the idea of giftedness. Consider the concept of giftedness as found in an older educational psychology and then in the New Testament. #RandolphHarris 10 of 19
A family down the block has one. So do several of our colleagues. One family we know has two of them. And each of these families knowns of other families who have one: a gifted child. All across America a great hunt is on to find more gifted children. A promotional letter from the Gifted Children Newsletter solicited subscriptions from parents who “have the sneaking suspicion your child is special in some way.” And how many are special? Dorothy Sisk, former director of the U.S. Office of Gifted and Talented, estimate that “approximately 3 to 5 percent of the school age-population could be considered gifted and talented.” The implication is that the other 95 percent are not gifted. And that explains why, despite the lobbying of the mostly European American, upper-middle-class parents of these children, most school districts find “there generally are not enough gifted children” in their town to justify special programs for their gifted children. Nevertheless, the psychology and education of a gifted few has become something approaching a social movement. Several national associations for the gifted have sprung up, as have journals and magazines. Nearly every state now as a coordinator of programs for the gifted. Virtually everyone agrees that the gifted-child movement will serve a valuable purpose if it pushes schools to treat children as individuals. Not every third-grader should be taking the same spelling test and working the same math problems. Better if we can find ways to individualize instructions so that no child is bored by work that is too easy or frustrated by tasks too hard. The challenge is to provide opportunities and rewards for individuals of every degree of ability so that students at every level will realize their full potentialities, perform at their best and harbor n resentment toward any other level. However, the problem with the gifted-child movement, says its critics, is that it does not affirm and stimulate individuals of every ability level and, worse, may provoke resentment or self-disparagement among those implicitly labeled “not gifted or talented.” #RandolphHarris 11 of 19
The gifted may get to visit computer centers, do special art and science projects, visit museums, and hear guest speakers, while the nongifted remain in their classrooms, wondering why they are excluded. Moreover, labels such as “gifted” and “not gifted” can be self-confirming. In experiments, teachers who are told that certain children fit such labels, or students who are led to feel competent or incompetent by receiving such labels, sometimes act in ways that make the label into a reality. In all the hoopla over giftedness, what most people miss is the arbitrariness of the concept. We forget that giftedness is only a concept, artificially defined by scores among the top 3 or 4 percent of some test of aptitude or intelligence. We begin to assume that giftedness really exists out there somewhere. We come to believe it is like a red hair: children either have it of they do not. Actually, giftedness is a decision made in the minds of those who use the word. Nothing is gifted until someone names it that. Nature has no clustered children into well-defined groups corresponding to our value-laden labels. We, not nature, decide what is a flower and what is a weed. To paraphrase Ralph Waldo Emerson, a weed is but a flower that someone decides does not belong in the garden. The arbitrariness of designating what is and what is not gifted becomes apparent when we try to agree on a practical definition. To the Yanomamo Indians of South America, giftedness is possession of the skills of a great hunter and warrior. To Suzuki violin teachers, it is musical talent. In middle-class America, one finds almost as many definitions of the term as articles on gifted children. #RandolphHarris 12 of 19
However, in order to pigeon-hold children as gifted or not gifted, we must somehow measure their giftedness. Thus we often reduce it to a score on a one-dimensional device that measures not artistic talent or leadership skill or physical prowess or any other gift that a particular child may have, but IQ score. Several other quite extraordinary advances are taking place in society and transforming the way we make things. As some industries move from mass to small batch production, others are already moving beyond that toward full customization on a continuous-flow basis. Instead of starting and stopping production at the beginning and end of each short run, they are advancing to the point at which the machines can continuously reset themselves, so that he units of output—each one different from the next—stream from the machines in an unbroken flow. In a nutshell, we are racing toward the machine customization on a round-the-clock, continuous basis. Another significant change, as we shall shortly see, brings the customer more directly than ever before into the manufacturing process. In some industries we are only a step removed from a situation in which a customer-company pipes its specifications directly into the manufacturer’s computers, which will in turn control the production lines. As this practice becomes widespread, the customer will become so integrated into the production process that we will find it more and more difficult to tell just who is actually the consumer and who the producer. #RandolphHarris 13 of 19
Finally, while Second Wave manufacture was Cartesian in the sense that products were broken into pieces, then painstakingly reassembled, Third Wave manufacture is post-Cartesian or “wholistic.” This is illustrated by what has happened to common manufactured products like the wristwatch. Whereas watches once had hundreds of moving parts, we are now able to make solid-state watches that are more accurate and reliable—with no moving parts at all. Similarly, today’s Panasonic TV set is more of a computer than TV made just ten years ago. They are thinner, more stylish, have higher quality digital signage and a much more vibrant and enhanced picture. As tiny microprocessors—those tiny miracle chips again—turn up in more and more products making them more efficient, better quality, and more enthralling. These new electronics certainly are gifted. And of course with technology, not only is everything becoming more stylish, devices are also becoming more compact and reliable. Computers have made it where watches can be used as telephones, lightweight laptops have replaced bulk desktops, and cameras can function perfectly underwater or catch moving objects clearly (as long as that is what they are designed for). By intervening at the molecular level, by using computer-assisted design or other advanced manufacturing tools, we integrate more and more functions into fewer and fewer parts, substituting “wholes” for many discrete components. What is occurring can be compared to the rise of computers in residential agriculture. Instead of simply setting a program or watering the yard by hand, new tools now allow your sprinkler system to analyze moisture content, types of vegetation, and the weather to decide how much water is needed and when. #RandolphHarris 14 of 19
There are even small robots that can weed your garden for you on a constant basis so one never sees a weed sprouting. We are also beginning to see this “presto effect” in construction and manufacturing. The question is with things becoming more automated, more expensive, and more efficient, will the human population respond by decreasing because they will not be as needed as in the past, and it would not be wise to have a population of people, who cannot afford to live, overcrowding our communities and sitting idle. The pattern becomes clear, therefore. Vast changes in the techno-sphere and the info-sphere have converged to change the way we make goods. We are moving rapidly beyond traditional mass production to a sophisticated mix of mass and de-massified products. The ultimate goal of this effort is now apparent: completely customized goods, made with wholistic, continuous-flow processes, increasingly under the direct control of the consumer. In brief, we are revolutionizing the deep structure of production, sending currents of change through every layer of society. However, this transformation, which will affect the student planning a career, the business planning an investment, or the nation planning a development strategy, cannot und understood in isolation. It must be seen in direct relationship to yet another revolution—this one in the office. Any sufficiently advanced technology is indistinguishable from magic. Artificial intelligence will raise humanity to the heights of power and immortality many have envisioned. Throughout the World, hundred of people are making a difference in their neighborhoods, their communities, and their country. #RandolphHarris 15 of 19
In the public service arena, God loving people are changing laws, shaping school curricula, working for peace, laboring against bad habits, and helping elect good men and women to public office—or running for office themselves. The alternative to the succession model in the suburbs is the parallel growth model. What this suggests is that suburbs show both European American growth, as well as growth of other races and/or cultures. This appears to have been the more common pattern for recent decades, with comparatively less racial turnover when compared to the patten in central cities. Even thirty to four years ago, when non-dominate culture groups rates of suburbanization were already exceeding European American rates, there was no major pattern of succession of suburbs from European American to non-European America. However, we have seen European Americans move totally out of some areas, and that is mostly due to an increase in wealth. They can afford other neighborhoods usually because they have seen growth in equity in their homes, they are more established in their careers, and have been left an inheritance. This is also because America is a country that allows immigration, so as new people move in, they tend to inhabit costal communities, which can cause them to become more populated and increase prices. However, costal communities are also where more business hubs are because back in the days when things traveled by ships, that is where they docked and most commerce took place. Many suburbs are not turning over racially because European Americans make up 60.1 percent of the population. So rapid displacement of European Americans is not occurring everywhere, but is starting to happen as our nation diversifies. #RandolphHarris 16 of 19
African Americans in the suburbs tend to have a higher income than those in central cities. In metropolitan areas with a population of at least a million, African American suburban families had an average income of $66.840.83. That is 55 percent higher than the average income of central-city African Americans in the same metropolitan areas. It is interesting, however, that not all non-Europeans are open to integration and diversity. In seeking that suburban dream, some middle-class non-European American families are deliberately forgoing the American dream of an integrated society. For instance, many Asian American moved to Greenhaven/Pocket in South Sacramento, which is an upper-middle class suburb. Serval African Americans moved to suburbs such as Rolling Oaks in the Miami area and Brook Glen and Wyndham Park outside Atlanta, which represents for many middle-class African Americas an affirmative decision to live in predominately African American suburbs. Race is still a core variable in American society, but class is more important than race in determining one’s neighbors. For much of the middle class, race is increasingly being supplanted by the social-class variables of income, education, and occupations. As we are well into the new century, the variables of social class are affecting housing decisions. While middle-class neighbors of any race are becoming increasingly acceptable, lower-class neighbors are not. People tend to want peace and quiet in their neighborhoods. They want to feel safe. They want their kids to be able to play in their backyards and they do not want their property vandalized or stolen. #RandolphHarris 17 of 19
Believe it or not, there are still some communities in America where people live their doors unlocked and their keys in their cars. And it is not because they are forgetful, but because their communities are just that safe and peaceful. Overall the pattern of housing in America is one of optimism and some discouragement. The 1968 Fair Housing Act has displaced most government or illegal segregation in America. Many European Americas accept open housing principal. Neighborhood or suburban racial changeover is no longer triggered by the presence of non-European America residents, but European Americans and others still exhibit reluctance to move into predominantly non-European American areas. The old racial segregation is largely becoming history, and because many people are driven by money and sales, racial steering by real estate agents and discrimination against non-European Americans by banks and financial institutions is less common. There are even loans for people who have income, but cannot verify that income, called non-prime loans. These people can afford expensive houses, but may not be able to prove where their money is coming from, and the banks want to accommodate them because cash is king! Over the decades suburbs have taken much criticism as being the recipients of white flight and the last bastion of the lace front curtain, white shoe law firm community. However, as indicated, the data shows a much more complex racial mosaic. Suburbs are becoming more multiracial and multiethnic. Ironically, as we enter the new century, the suburbs have the opportunity to achieve what the cities largely have failed to accomplish: truly racially integrated communities. To live content with small means, to seek elegance rather than luxury, and refinement rather than fashion, to be worthy, not respectable, and wealthy, not rich, to study hard, think quietly, talk gentle, act frankly, to listen to stars and birds, babes and sages, with open heart, to bear all cheerfully, do all bravely, await occasions, hurry never—in a word, to let the spiritual, unbidden and unconscious, grow up through the common. This is to by my symphony. #RandolphHarris 18 of 19
I have come to terms with the future. From this day onward I will walk easy on the Earth. Plant trees. Kill no living things. Live in harmony with all creatures. I will restore the Earth where I am. Use no more of its resources than I need. And listen, listen to what it is telling me. Were the sky of parchment made, a quill each reed, each twig, and blade o, could we with ink the oceans fill, were every human a scribe of skill, the marvelous story of God’s greatest glory would still remain untold; for He, Most High, the Earth and sky created alone of old. Without fatigue or weary hand, He spoke the word, He breathed command; the World and all that therein dwell, field and meadow, fen and fell, mount and sea, in six days He with life did then inspire; the work when ended, His glory ascended upon His throne of fire. Before Him myriads angels flash, to praise the Mighty One, Ancient of Days; six-winged hosts stand at their posts—the flaming Seraphim—in hushed awe together draw to chant their morning hymn. The angels, together, without delay, call one to another in rapturous lay: “Thrice holy He whose majesty fills Earth from end to end.” The Cherubim soar, like the ocean’s roar, on celestial spheres, ascend, to gaze upon the Light on high, which, like the bow in cloudy sky, is iris-colored, silver-lined; while hasting on their assigned, in every tongue they utter song and bless and praise the Lord, whose secret and source, whose light and force can never be explored. There is the peace which comes from having a well-filled stomach. There is the peace of the graveyard. However, a glimpse gives us the highest peace, the Shanti of Indian sages, that which passeth understanding of the New Testament. #RandolphHarris 19 of 19
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At His Preliminary Examination He Testified that He Has Been in the Snare of the Devil!
A weary and secretive darkness crept into her face, a distraction, as though her soul had traveled out of doors towards Heaven, and the she looked down sadly. When I came in sight of the house where John Procter live, there was a very hard blow struck on my breast which caused great pain in my stomach and amazement in my head. However, I did see no person near me, only my wife behind me on the same horse. And when I cam against said Mr. Procter’s house, according to my understanding, I did see John Procter and his wife at the said house. [They were, remember, in prison at this time.] Mr. Procter himself looked out of the window and his wife did stand just without the door. I told my wife of it, and she did look that way and could see nothing but a little maid at the door. I saw no maid there, but Mr. Procter’s wife according to my understanding did stand at the door. Afterwards, about half a mile from the aforesaid house, I was taken speechless for some short time. My wife did ask me several questions and desired me that if I could not speak I should hold up my hand, which I did. And immediately I could speak as well as ever. [Notice again that the fit was broken when the subject is able to move or speak.] And when we came to the way where Salem Road cometh into Ispwich Road, here I received another blow on my breast which caused much pain, so that I could not sit on my horse. And when I did alight off my horse, to my understanding I saw a woman coming towards us about sixteen or twenty pole from us, but did not know who it was. My wife could not see her. #RandolphHarris 1 of 16
When I did get up on my horse again, to my understanding there stood a cow where I saw the woman. [Witches were thought capable of transforming their shapes.] After that we went to Boston without any further molestation, but after I came home again to Newbury I was pinched and nipped by something invisible for some time. However, now through God’s goodness to me I am well again. That was testimony from Joseph Bailey of what he and his wife encountered. Testimony like this is careful and honest, and historians have been wrong in refusing to take it seriously. Mr. Baily was quite aware that he had been ill, and that the illness had created a difference between his perceptions and those of his wife. However, the fatal distinction between his understandings of the event and ours is that his culture led him to attribute his illness to witchcraft whereas ours permits us to attribute it to his fear of witchcraft. There are many similar instances of the specters of innocent people appearing to afflict the citizenry once they were suspected of witchcraft. One of the more interesting involves John Willard, who had at first been a deputy-constable employed in arresting persons who had been complained of. According to Robert Calef, an American author who wrote a book on the Salem Witch Trials of 1692-93, he became dissatisfied after being sent to arrest persons he believed innocent, and resigned his position. This immediately brought him under suspicion, and soon the afflicted girls were crying out against him. Shortly thereafter his grandfathers, Bray Wilkins, was ready for dinner when John Willard came into the house with my son Henry Wilkins, before I sat down, and said Mr. Willard to my apprehension looked after such a sort upon me as I never before discerned in any. #RandolphHarris 2 of 16
That is, Mr. Wilkins thought Mr. Willard had “overlooked” him—given him the evil eye. I did but step into the next room and I was presently taken so that I could not dine nor eat anything. I cannot express the misery I was in, for my water was suddenly stopped and I had no benefit of nature, but was like a man in a rock. And I told my wife immediately that I was afraid that Mr. Willard had done me wrong. My pain continuing and finding no relief my jealousy [id es, suspicion] continued. Mr. Lawson and others there were all amazed and knew not what to do for me. There was a woman accounted skillful [who] came hoping to help me, and after she had used means she asked me whether none of those evil persons had done me damage. I said I could not say they had but I was sore afraid they had. She answered, she did fear so too. As near as I remember I lay in this case three or four days at Boston, and afterwards, with the jeopardy of my life (as I though), I cam home. And then some of my friends coming to see me (and at this time John Willard was run away) one of the afflicted persons, Mercy Lewis, came in with them, and they asked whether she saw anything. She said, “Yes, they are looking for Jon Willard but here he is on his grandfather’s belly.” (And at that time I was in grievous pain in the small of my belly.) I continued so in grievous pain and my water much stopped till said Mr. Willard was in chains. And then as near as I can guess I have considerable ease. However, on the other hand, in the room of a stoppage I was vexed with a flowing of water so that it was hard to keep myself dry. #RandolphHarris 3 of 16
On the fifth [of] July last, talking with some friends about John Willard, some pleading his innocency and myself and some others arguing the contrary, within about one-quarter of an hour after that I was taken in the sorest distress and misery, my water being turned into real blood, or of a bloody color, and the old pain returned excessively as before, which continued for about twenty-four hours together. In this testimony, we come to understand the hysterical loss of appetite which was Mr. Wilkins’ first symptom we have seen before and shall see again. The inability to urinate we have seen in Mrs. Simms as a result of Manny Redd’s curse. However, there was clearly something organic as well as psychosomatic wrong with Bray Wilkins. The blood in the urine coupled with the extreme pain of relatively short duration suggests that it may have been a kidney stone. However, whatever it was, both Mr. Wilkins and the community at large were by this time ready to attribute it to witchcraft. William Baker’s confessions provide an excellent example that the Salem Witch Trials were carried in chiefly by the complaints and accusations of the afflicted and by the confessions of the accused, condemning themselves and others. Nothing is a first sight more surprising than the number of the confessors and the character of their confessions. There were about fifty of them, and the statements which they made far exceed in color and detail the simple statements of personal guilt that were necessary to save their lives. According to Mr. Baker, at his preliminary examination he testified that he has been in the snare of the Devil three years. #RandolphHarris 4 of 16
That the Devil first appeared to him like a black man, and he perceived he had a cloven foot; that the Devil demanded of him to give up himself soul and body unto him, which he promised to do. [The Devil promised in return to pay Mr. Baker’s debts and see that he lived comfortably. Mr. Baker signed the contract in blood.] Satan’s design was to set up his own worship, abolish all churches in the land (which some say politicians are currently doing), to fall next [id est, first] upon Salem and so go through the country. He saith the Devil promised that all his people should be equal, that there should be n day of resurrection or of judgment, and neither punishment nor shame for sin. That explains why people are trying to banish God and they church. They know they are bad people and believe they can avoid being held responsible for their crimes and sins by raising hell on Earth and raising the Devil. Mr. Baker said that the demonic “Grandess” had told him there were about “307 witches in the country” and he volunteered his opinion that all the persons arrested and imprisoned to date (August 29, 1692) were guilty. However, an oral confession was not enough for him. Mr. Hale prints another “which he wore himself in prison, and sent to the magistrate to confirm his former confession.” However, an oral confession was not enough for him. Mr. Hale prints another “which he wrote himself in prison, and sent to the magistrates to confirm his former confession.” Here is his testimony: God having called me to confess my sins and apostasy in that fall in giving the Devil advantage over me, appearing to me like a Black, in the evening, to set my hand to his book, as I have owned to my shame. He told me that I should not want [in] so doing. At Salem Village, there being a little off the Meeting-House about an hundred five blades [id est, young bucks], some with rapiers by their sides, which was called (and might be more for ought I know) by Bishop and Burroughs. #RandolphHarris 5 of 16
And the trumpet sounded, and [there was] bread and beverage which they called Sacrament, but I had none, being carried over all on a stick, never being at any other meeting. I being at carting a Saturday last, all the day of hay and English corn, the Devil brought my shape to Salem and did afflict Martha Sprague and Rose Foster by clitching my hand. And a Sabbath day my shape afflicted Abigail Martin. Elizabeth Johnson and Abigail Faulkner have been my enticers to this great abomination, as one have owned and charged her to her sister with the same. And the design was to destroy Salem Village, and to begin at the minister’s house, and to destroy the Church of God, and to set up Satan’s kingdom, and then all will be well. And now I hope God in some measure has made me something sensible of my sin and apostasy, begging pardon of God, and of the Honorable Magistrates and all God’s People, hoping and promising by the help of God to set to my heart and hand to do what in me leith to destroy such wicked worship, humbly begging the prayers of all God’s People for me [that] I may walk humbly under this great affliction and that I may procure to myself he sure mercies of David and the blessing of Abraham. Such testimony sheds light on the centuries long plot of some to remove God from America. Pray I must, my Lordly Friend, but what should I pray? Bless You, Heavenly Father, Father of my Lord Jesus Christ, for remembering me, pauper that I am? O Father of mercies and God of consolations, as Paul began his Second Letter to the Corinthians (1.3), I give You thanks, unworthy as I am of Your every consolation? #RandolphHarris 6 of 16
I bless You always, and I glorify You, with You Only Begotten Son and the Holy Spirit, the Paraclete, for ever and ever? O Lord God, my Holy Loving Friend, when You come into my heart, You make my blood dance? “You are my glory,” thrummed the Psalmist (3.3) and “the exaltation of my heart” (119.111)? You are my hope and—thrumming again—“my refuge in the day of my tribulation” (59.16)? I ask again, O Lord, what should I pray? At this point in my life, I find myself not only a little long in the tooth, but also a little short in the hoof; that is to say, a little short of breath in the pursuit of Love and Virtue. I have no one to turn to. You are the only One who can help me. Do not be surprised, then, when I ask You to visit me more often. I need to know more about the holy disciplines. Will they free my body from the itch, cure my heart from the worm? Cleanse me on the inside, scrub me on the outside, and I will be ready enough to love, strong enough to suffer, stable enough to preserve. And you say that these blood drinkers are worshiped in the hills. It was the spring of 1880, I had lost my way, and could not tell how far I might be from my destination. I was very tired and had a heavy knapsack on my shoulders, packed with stones and relics from the ruins of the Old Pelasgic fortress which I had been exploring, besides a number of old coins and a lamp or two which I had purchased there. I could discern no signs of any human habitation, and the hills, covered with wood, seemed to shut me in on every side. I was beginning to think seriously of looking out for some sheltered spot under a thicket in which to pass the night. I was so excited to get back to the Winchester estate. The mansion was a large rambling place, and was tolerably comfortable within. My room was situated at the end of a long passage; there were two rooms on the right side of this passage, and a window on the left, which looked out upon the garden. #RandolphHarris 7 of 16
Having taken a survey of the outside of the house while getting some fresh air after dinner, when the moon was up, I remembered exactly the position of my chamber—the end room of a long narrow wing, projecting at right angles from the main building, with which it was connected only by the passage and two side rooms already mentioned. Please to bear this description carefully in mind while I proceed. Before getting into bed, I drove into the floor close to the door a small gimlet which formed part of a complicated Winchester pocket-knife which I always carried with me, so that it would be impossible for any one to enter the room without my knowledge; there was a lock to the door, but the key would not turn in it; there was also a bolt, but it would not enter the hole intended for it, the door having sunk apparently from its proper level. I satisfied, myself, however, that the door was securely fastened by my gimlet, and soon fell asleep. How can I describe the strange and horrible sensation which oppressed me as I woke out of my slumber? I had been sleeping soundly, and before I quite recovered consciousness I had instinctively risen from my pillow, and was crouching forward, my knees drawn up, my hands clasped before my face, and my whole frame quivering with horror. I saw nothing, felt nothing; but a sound was ringing in my ears which seemed to make my blood run cold. I could not have supposed it possible that any mere sound, whatever might be its nature, could have produced such a revulsion of feeling or inspired such intense horror as I then experienced. It was not a cry of terror that I heard—that would have roused me to action—nor the moaning of one in pain—that would have distressed me, and called forth sympathy rather than aversion. #RandolphHarris 8 of 16
True, it was like the groaning of one in anguish and despair, but not like any mortal voice: it seemed too dreadful, too intense, for human utterance. The sound had begun while I was fast asleep—close to the head of my bed—close to my very pillow; it continued after I was wide awake—a long, hollow, protracted groan, making the midnight air reverberate, and then dying gradually away until it ceased entirely. It was some minutes before I could at all recover from the terrible impression which seemed to stop my breath and paralyse my limbs. At length I began to look about me, for the night was not entirely dark, and I could discern the outlines of the room and the several pieces of furniture in it. I then got out of bed, and called aloud, “Who is there? What is the matter? Is anyone ill?” I repeated these enquiries in Italian, German, and French, but there was none that answered. Fortunately I had some matches in my pocket and was able to light my candle. I then examined every part of the room carefully, and especially the wall at the head of my bed, sounding it with my knuckles; it was firm and solid there, as in all other places. I unfastened my door, and explored the passage and the two adjoining rooms, which were unoccupied and almost destitute of furniture; they had evidently not been used for some time. Search as I would, I could gain no clue to the mystery. Returning to my room I sat down upon the bed in great perplexity, and began to turn over in my mind whether it was possible I could have been deceived—whether the sounds which caused me such distress might be the offspring of some dream or nightmare; but to that conclusion I could not bring myself at all, much as I wished it, for the groaning had continued ringing in my ears long after I was wide away and conscious. #RandolphHarris 9 of 16
While I was thus reflecting, having neglected to close the door which was opposite to the side of my bed where I was sitting, I heard a soft footstep at a distance, and presently a light appeared at the further end of the passage. Then I saw the shadow of a man cast upon the opposite wall; it moved very slowly, and presently stopped. I saw the hand raised, as if making a sign to someone, an I knew from the fact of the shadow being thrown in advance that there must be a second person in the rear by whom the light was carried. After a short pause they seemed to retrace their steps, without my having had a glimpse of either of them, but only of the shadow which had come before and which followed them as they withdrew. It was then a little after one o’clock, and I concluded they were retiring late to rest, and anxious to avoid disturbing me, though I have since thought that it was the light from my room which caused their retreat. I felt half inclined to call to them, but I shrank, without knowing why, from making known what had disturbed me, and while I hesitated they were gone; so I fastened my door again, and resolved to sit up and watch a little longer by myself. However, now my candle was beginning to burn low, and I found myself in this dilemma: either I must extinguish it at once, or I should be left without the means of procuring a light in case I should be again disturbed. I regretted that I had not called for another candle while there were people yet moving in the house, but I could not do so now without making explanations; so I grasped my box of matches, put out my light, and lay down, not without a shudder, in the bed. #RandolphHarris 10 of 16
For an hour more I lay awake thinking over what had occurred, and by that time I had almost persuaded myself that I had nothing but my own morbid imagination to thank for the alarm which I had suffered. “It is an outer wall,” I said to myself; “they are all outer walls, and the house 9-inch-thick walls; it is impossible that sound could be heard through such a thickness. Besides, it seemed to be in my room, close to my ear. What an idiot I must be, to be excited an alarmed about nothing; I will think no more about it.” So I turned on my side, with a smile (rather a forced one) at my own foolishness, and composed myself to sleep. At that instant I heard, with more distinctness than I ever heard any other sound in my life, a gasp, a voiceless gasp, as if someone were in agony for breath, biting at the air, or trying with desperate efforts to cry out or speak. It was repeated a second and a third time; then there was a pause; then again that horrible gasping; and then a long-drawn breath, an audible drawing up of air into the throat, such as one would make in heaving a deep sigh. Such sounds as these could not possibly have been heard unless they had been close to my ear; they seemed to come from the wall at my heard, or to rise up out of my pillow. That fearful gasping, and that drawing in of the breath, in darkness and silence of the night, seemed to make every nerve in my body thrill with dreadful expectation. Unconsciously I shrank away from it, crouching down as before, with my face upon my knees. It ceased, and immediately a moaning sound began, which lengthened out into an awful, protracted groan waxing louder and louder, as if under an increasing agony, and then dying away slowly and gradually into silence; yet painfully and distinctly audible even to the last. #RandolphHarris 11 of 16
As soon as I could rouse myself from the freezing horror which seemed to penetrate even to my joints and marrow, I crept away from the bed, and in the further corner of the room lighted with shaking hand of my candle, looking anxiously about me as I did so, expecting some dreadful revelation as the light flashed up. Yet, if you will believe me, I did not feel alarmed or frightened; but rather oppressed, and penetrated wit an unnatural, overpowering, sentiment of awe. I seemed to be in the presence of some great and horrible mystery, some bottomless depth of woe, or misery, or crime. I shrank from it with a sensation of intolerable loathing and suspense. It was a feeling akin to this which prevented me from calling Mrs. Winchester. I could not bring myself to speak to her of what had passed; not knowing how nearly she might be involved in the mystery. I was only anxious to escape as quietly as possible from the room and from the house. The candle was now beginning to flicker in its socket, but the stars were shining outside, and there was space and air to breathe there, which seemed to be wanting in my room; so I hastily opened my window, tied the bedclothes together for a rope, and lowered myself silently and safely to the ground. There was a light still burning in the lower part of the house; but I crept noiselessly along, feeling my way carefully among the trees, and in due time came upon a beaten track which led me to a road, the same which I had been travelling on the previous night. I walked on, scarcely knowing whither, anxious only to increase my distance from the accursed house, until day began to break, when almost the first object I could see distinctly was a small body of men approaching me. #RandolphHarris 12 of 16
The men asked me what was wrong? “I was disturbed in the night. I could not sleep. I made my escape from the Winchester mansion, and here I am I cannot tell you more.” “But you must tell me more, dear sir; forgive me; you must tell me everything. I must know all that passed in that mansion. We have had in under our surveillance for a long time, and when I heard in what direction you had gone yesterday, and had not returned, I feared you had got into some mischief there, and we were even now upon our way to look for you. The mansion is so large that people seem to get lost inside and disappear.” I could not enter into particulars, but I told him I had heard strange sounds, and at his respect I went back with him to the mansion. He told me by the way that the mansion was haunted; that Mrs. Winchester e mansion, he placed his men about the premises and instituted a strict search, and Mrs. Winchester and the man who was found in the house being compelled to accompany him. The room in which I had slept was carefully examined; the wall was of plaster or cement, so that no sound could have passed through it; the walls were sound and solid, and there was nothing to be seen that could in any way account for the strange disturbance I had experienced. The room on the ground-floor underneath my bedroom was inspected; it contained a quantity of straw, hay, firewood, and lumber. It was paved with thick wooden slaps, and it was observed that the floors were uneven, as if they had been recently disturbed. #RandolphHarris 13 of 16
“Ply the board loose,” said the officer, “we shall find something hidden here, I reckon.” Mrs. Winchester was evidently much disturbed. “Stop,” she cried. “I will tell you what lies there; come away out of doors, and you shall know all about it.” “Dig, I say. We will find out for ourselves.” “Let the dead rest,” cried Mrs. Winchester, with a trembling voice. “For the love of Heaven come away, and hear what I shall tell you. It is the body of my son, my only son—let him rest, if rest he can. He was wounded in a quarrel, and brought home to die. I thought he would recover, but there was neither doctor nor priest at hand, an in spite of all that would could do for him he died. Let him alone now, or let a priest first be sent for; he died unconfessed and unacknowledged. No one ever knew of his existence. I had hope to spare him of the Winchester cruse that Annie and his father had succumbed to. He was buried here because I did not want to make a stir about it. Nobody knew of his death nor his existence, and we laid him down quietly; once place I thought was as good as another when once the life was out of him. We could not bare a scandal. That gasping attempt to speak, and that awful groaning—whence did they proceed? It was no living voice. Beyond that I will express no opinion on the subject. I will only say it was the means of saving my life, and at the same time putting an end to the series of bloody deeds which had been committed under my family’s name. Every year, I go to the edge of my estate and drop a pound of silver in a grave, and my prayers go up to Heaven in all sincerity!” #RandolphHarris 14 of 16
I invoke thee, and move thee, and stir thee up O Spirit Berith appear unto my eyes before the circle in the likeness of a man in the names and by the name Iah and Vau, which Adam spake and in the name of God, Agla, which Lot spake: and it was as pleasant deliverers unto him and his house and in the name Ioth which Iacob spake in the voice of the Holy ones who cast one down, and it was also as pleasant deliverers in the anger of his brother and in the name Anaphaxeton, which Aaron spake and it was as the Secret Wisdom and in the name Asher Ehyeh Oriston, which Mosheh spake, and all waters were brining forth creatures who wax strong, which lifted up unto the houses, which destroyed all things and in the name of Elion which Mosheh spake, and it was as stones from the firmament of wrath, such as was not in the ages of Time the beginning of the Earth and in the name of Adni, which Mosheh spake and there appeared creatures of Earth who destroyed what the big stones did not: and in the name Schema Amathia, which Ioshua invoked, and the Sun remained over ye, O ye hills the seats of Gibeon, and in the names Alpha and Omega which Daniel spake, and destoyed Bel and the Dragon: and in the nae Emmanuel which the sons of God sang praises in the midst of the burning plain, and flourished in conquest: and in the name Hagios, and by the Throne of Adni, and in Ischyros, Athanatos, Paracletos: and in O Theos, Ictros, Athanatos. And in these names of the secret truth, Agla, On, Tetragrammaton, do I invoke and move thee. And in these names, and all things that are the names of the God of Secret Truth who liveth for ever, the All-Powerful. I invoke and stie thee up, O’ spirit Berith. #RandolphHarris 15 of 16
Even by him who spake it was, to whom all creatures are obedient and in the Extreme Justice and Anger of God; and by the veil that is before the glory of God, mighty; and by the creatures of living breath before the Throne whose eyes are east and west; by the fire in the fire of just Glory of the Throne; by the Holy ones of Heaven; and by the secret wisdom of God, I, exalted in power, stir three up. Appear before this circle; obey in all things that I say; in the seal Basdathea Baldachia; and in this Name Primeumaton, which Mosheh spake and the Earth was divided, and Korah, Dathan, and Abiram fell in the depth. Therefore obey in all things, O Spirit Berith, obey thy creation. Come thou forth: appear into my eyes; visit us in peace, be friendly; come forth in the 24th of a moment; obey my power, speaking the secrets of Truth in voice and in understanding! I stir thee up, O Spirit Berith, in all things that are the names of glory and power of God the Great One who is greater than understanding, Adni Ihvh Tzabaoth, come forth in the 24th of a moment, let Thy dwelling-place be empty; apply thyself unto the secret truth and obey my power: appear unto my eyes, visit us in peace, speaking the secrets of truth in voice and understanding. I stir thee up and move thee, O spirit Berith, in all the names that I have said, and I add these one and sic names wherein Solomon, the lord of the secret wisdom, placed yourselves, spirits of wrath, in a vessel, Adonai, Preyai Tetragrammaton, Anaphaxeton Ineddenfatoal, Pathtomon and Itemon: appear before this circle; obey in all things my power. And as thou art he that obeys not and comes not I shall be in thy power, O God Most High that liveth for ever, who is the creator of all things n six days, Eie, Saraye, and in my power in the name Prieumaton that ruleth over the palaces of Heaven, Curse Thee, and destroy thy seat, joy, and power; and I bind thee in the depth of Abaddon, to remain until the day of judgment whose end cannot be. And I being thee in the fire of sulphur mingled with poison and the seas of fire and sulphur: come forth, therefore, obey my power and appear before this circle. Therefore come forth, therefore, obey my power and appear before this circle. Therefore come forth in the name of the Holy Ones Zabaoth, Adonia, Amioran. Come! For I am Adonai who stir thee up. #RandolphHarris 16 of 16
Winchester Mystery House
The attic spaces can get quite dark, but the lights shine through those beautiful glass panes! Come see this and more on the Explore More Tour!
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A 160-room mansion built to appease the spirits who died at the hands of the Winchester Rifle 👻
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They Have Wandered into a Forest of Towering Temptations!
There are absolute truths and relative truths. There are many ideas advanced to the World that have been changed to meet the needs of the truth as it has been discovered. Relative truths change, but absolute truths remain the same yesterday, today, and forever—never changing. These absolute truths are not altered by the opinions of humans. Greater laws can overcome lesser ones, but that does not change their undeniable truth. We learn about these absolute truths by being taught by the Spirit. These truths are “independent” in their spiritual sphere and are to be discovered spiritually, though they may be confirmed by experience and intellect. “All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence,” reports Doctrine and Covenants 93.30. Yes, My humble friend, I will teach you some truth things, that is to say, what is right and pleasing to Me, if I may paraphrase the words of the beloved John in his Firs Letter (3.22). First, think of your sins with great displease and grief. Second, do not think that you will amount to something just because you have done a few good deeds. On the contrary, you are a sinner subjected to, and indeed smothered by, your many swarming passions. Third, left to your own devices, you always take a header. Fourth, at the first sign of trouble, you wobble, then you fall down. You get tied up into knots, then you melt away in tears. Fifth, you do not have a lot to boast about, but you do have a lot to bring yourself down, you are rather more infirm that you would like to admit. And who better to say it than I? #RandolphHarris 1 of 17
I see to have gotten off on the wrong foot, My dearest friend. Let Me start again with some quiet words of advice. Of all the thing you do, rank none above the other. Nothing sizable, nothing likeable, nothing pricey, nothing dicey, let none of these appear worthy of remark. Consider nothing exalted, laudable, desirable, except what has immortal trappings. Above all, let Eternal Truth be the only thing that gives you pleasure. And let nothing be so upsetting to you as your own cheapness. That is to say, may you fear, blame, flee nothing so much as your own vices and sins; they ought o be more distressing to you than all the insects of the World. Like Tobit, some people pretend they are sincere (3.5). Motivated by a certain curiosity and arrogance, they strut about in My presence trying to sniff out My secrets, only to snuff out God’s plans. Their time would be better spent, I think, tending their own spiritual lives and salvation. However, more often than I would like to admit, it is these very same people who put Me into an adversarial position. Is it any wonder, then, that, goaded on by a grizzly pride and curiosity, they have wandered into a forest of towering temptations? The great prophet Jacob said that “the Spirit speaketh the truth. Wherefore, it speaketh of things as they really are, and of things as they really will be,” reports Jacob 4.13. We need to be taught in order to really understand life and who we really are. God, our Heavenly Father—Elohim—lives. That is an absolute truth. All 7.5 billion of the children of men on Earth might be ignorant of His powers, but he still lives. All the people on Earth might deny Him an disbelieve, but He lives in spite of them. “Fear the judgments of God,” said the Psalmist (119.120), and with good reason. #RandolphHarris 2 of 17
People may have their own opinions, but God still lives, and His form, powers, and attributes do not change according to humans’ opinions. In short, opinion alone has no power in the matter of an absolute truth. He still lives. And Jesus Christ is the Son of God, the Almighty, the Creator, the Master of the only true way of life—the gospel of Jesus Christ. The intellectual may rationalize Him out of existence and the unbeliever may scoff, but Christ still lives and guides the destines of His people. That is an absolute truth. Tremble at the wrath of the Omnipotent, as Second Maccabees has it (7.38)! Do not take the works of the Most High an scatter them all over the landscape. If humans are really humble, they will realize that they discover, but do not create, truth. Scrutinize the iniquities you have committed in quantity, and remember all the good works you could done in their place. Some of you carry your devotion in books, others in images; still others put their devotion in miracles and metaphors. “My name crosses their lips when they pray,” wrote the Prophet Isaiah, “but there is no room for Me in their hearts,” (29.13). Some have their intellects in hand and their affections under control, and at the same time they seem to pant for eternal things. They listen to the issues of this World with some seriousness, and they pay rather less attention to the necessities of nature. However, they do feel “the Spirit of Truth speaking within,” as Matthew put it in his Gospel (10.20). That is to say, the voice they hear within teaches them to despise the Terrestrials and love the Celestials, to pay no attention to the World, to desire Heaven night and day. #RandolphHarris 3 of 17
The practice of hypnotism to help others psychologically or to heal the physically cannot be recommended indiscriminately. Just as there are dangers in the surrender of one’s body and will to an invisible spirit-entity in mediumistic passivity, so there are dangers in their surrender to a visible human entity in mesmerized passivity. It should not be practiced—if it is practiced at all—more than is sufficient to give a needed initial impulse to start the patient’s constructive energies. If one is subjected too long and too often to this controlling influence of another person while in this passive inert condition, one’s willpower can only get weaker and weaker until one is ruined. For if the mind has opened itself up to accept control and receive suggestions from one outside source, it will do so from other outside sources too. In the end its individuality will be destroyed and its capacity for self-protection lost. Although hypnotism is useful for some nervous illnesses, its “cures” are not reliable. When carefully and conscientiously used by the right person, it may be helpful; but it is also exceedingly dangerous in the hands of the wrong one. The Theosophical denunciation of hypnotism as a black art is too sweeping. Hypnotism can be good or evil. That depends partly upon the intentions with which it is practiced, the depth of knowledge of the operator, and partly upon the methods used. In the field of healing, it may offer useful although often merely temporary relief. The same is true of the field of psychological and more re-education. If the hypnotist is more than that, if one is also an advanced mystic, it is possible for the alleviations which one brings about to be of durable nature. #RandolphHarris 4 of 17
Thus vice of alcoholism can be and has been at times cured instantaneously. The changes are brought about by the impact of the hypnotist’s aura upon the patient. When this occurs and when the hypnotist places one’s will and mind upon the suggestion which one gives, there is a discharge of force dynamically into the patient’s aura. It is the force that brings about the change, provided the patient has been able to fall into a passive, sleepy condition. In the case of an advanced mystic, the various physical techniques which bring about this condition are not required. It is then enough if the patient has sufficient faith and is sufficiently relaxed. The mystic can then accomplish the discharge of force merely by gazing intently into the patient’s eyes. Hypnotism can bring one to a kind of peace but it will not the real one—only a copy. No one can learn the art of thorough self-control by putting one’s will under someone else’s control and one’s mind in a state of helplessness. Hypnotism, mesmerism, and suggestion may be useful as momentary helps or temporary palliatives but they do not solve the problem of attaining self-liberation. They may even be permanently useful when applied by a human to oneself but one who most needs their help least possesses the willpower needful to apply to them. Hypnosis should not be resorted to lightly, nor use ordinarily, but should be left to treat chronic cases. More than half the cases reported cured by hypnotic treatment were found by one investigator to have had their symptoms temporarily lulled only, the diseased condition or bad habit retuning in a worse form than before within a few weeks, a few months, or at least within one-and-a-half years. Thus the patient merely deceived oneself about being cured and unwittingly allowed the disease to continue its ravages unchecked by other treatment; hence its later aggravation. #RandolphHarris 5 of 17
It is true that with hypnosis, symptoms of deeper psychological maladjustments may be banished, but the psychological difficult will remain and may break out in a more serious form elsewhere. This is the greatest limitation on the therapeutic use of hypnosis. It is effectively applied in psychology, not as a cure, but as a bridge to the subconscious mind to locate causes of maladjustments and phobias for other types of therapy. If the hypnotist’s patient is given the suggestion to rely on oneself rather than on the hypnotist, this should overcome the objection to hypnotism as having a weakening effect on the will. The most exaggerated claims have been made on behalf of medical hypnotism. Dr. Alexander Cannon for years diagnosed ailments by using someone as a professional hypnotic subject, but the truth is that the subject will only give a diagnosis either of what the patient believes is wrong with oneself, or of what someone else present believes (many psychologist and psychiatrists have also used the same form of medical malpractice when they want to use mental health as a way to punish a person). The subject picks up the thought in the other person’s mind rather than penetrating into the true nature of the disease itself. Dr. Cannon also professed to read the past incarnations of people by the same means, and I once had amusing proof of the truth of this criticism. A lady whom I had met and who was exceedingly ambitious and conceited, who could only conceive of herself playing the most historic roles whether in the past, present, or future, once went to him for a reading. The hypnotized medium said that she had been Cleopatra in a past life. Later the lady told me this with great excitement as convincing proof of the fact that she had been Cleopatra and the Anne Rice book, The Queen of the Damned was based on her reign in Egypt 6,000 years ago. #RandolphHarris 6 of 17
Hypnotism has enough of a case to offer for scientific study without running into farcical extremes of fantastic assertions. Hypnotism is morally wrong because it is the imposition of one person’s will on another person. It is also practically ineffective because its results are mostly transient and the patient relapses later into one’s original or even a worse state. This is because it is an attempt to cheat karma and to sidestep evolution, but the Overself of the patient will not allow that to happen. Hence hypnotism’s failure, for it is an artificial attempt to do the patient’s own walking for one. Every human must in the end do it for oneself. The hypnotist who cures me of a drink habit leaves me jus as weak-willed afterwards as I was before, nay, even more so. However, if I develop my own willpower and thus cure myself of the habit, I get both a permanent cure and a stronger character. In other ways, too, ego-functioning enriches our lives. Many of us have held on to the lovely idea of being able to paint or sing, as an incentive for doing boring practice-chores. Or, if not naturally gifted in what our senses bring us or our muscles do for us, we may have been able to increase our enjoyment of the art by taking trouble to increase out understanding of brushwork in painting or voice production in singing—another triumph of ego-functioning. In much the same way, we can learn to extend our imaginative sympathy and empathy toward people of who we have been ignorant or shy, by learning to understand the way they live. An adult who can help a child with this confers a major benefit. At the most primitive level it is a question of making sure that the infant does not feel overwhelmed by distress. However, right from the start, the more fortunate infant has people talking to it, so that its World is made meaningful not only at the level of physical and emotional contentment but also at the level of things feeling right intellectually, cognitively one might say, in terms of the ego-functions. The mother transforms the child’s fragmentary beta-elements into meaningful integrated alpha-elements. The adult World organizes meanings for the child. Children of phobic parents are timid: they have had their World made meaningful in terms of the dangers it can hold. #RandolphHarris 7 of 17
Children of parents who find food a comfort find food a comfort; children of parents who think that to be seen eating is only barely less disgusting than to be seen defecating will behave accordingly. Parents who enjoy explaining and making connections (in a spirit of enjoyment, exploration, and curiosity) have children who take an interest in how things work. Children of parents who habitually put words to feelings (in a kind way which does not make the child feel guilty or found out) will feel more at ease with their feelings. These are not conditioning processes; these are the normal processes by which parents organize or metabolize or transmute or pattern the child’s experiences and give them a particular meaning. Children of parents who are able to maintain their emotional balance while the child loses control of itself and lets fly, have children less frightening by what they may find at the back of their minds. This seems to me a prototype of how the balanced adult mind works (or at least, one kind). The feelings come and go, excited by various events, internal and external. We accept, recognize, understand, and thereby validate them. In the short run, we allow hem expression as we judge appropriate in the circumstances; in the longer run, we give them further thought. Rereading the previous sentences, let us say “child” where the text reads “feelings.” “The children come and go, excited by various events, internal and external. We accept, recognize, understand and thereby validate them. In short run we allow them expression as we judge appropriate in the circumstances; in the longer run we give them further thought.” #RandolphHarris 8 of 17
The adult here is in charge of the ego-functions. The need for achievement differs from a need for power, which is a desire to have an impact on or control over others. People with strong needs for power want their importance to be visible: They buy expensive possessions, wear, prestigious clothes, and exploit relationships. In some ways the pursuit of power and financial success is the dark side of the American dream. People whose main goal in life is to make a lot of money tend to be poorly adjusted and unhappy. Competition and achievement are highly valued in Western culture. Some of your friends are more interested than others in success, money, possessions, status, love, approval, grades, dominance, power, or belonging to groups All of these are social motives, or goals. We acquire social motives through socialization and cultural conditioning. The behaviour of outstanding artists, scientists, athletes, educators, and leaders is best understood in terms of such learned needs, particularly the need for achievement. Our good-parent adult ego-functioning regions accept, recognize, understand, and validate our feelings, and allow them appropriate expression but also reflect on the implications of it all, talking it over with the impulsive child (part of us) and co-operating in making sense of it all. Ego-functioning = adult; feelings = child. These equations also work nicely when applied to two almost infallible rules of thumb in relationships: Do not retaliate, and do not retreat. Retaliation punishes people for being themselves—the opposite of recognition, acceptance, and validation. On the other hand, retreat in the face of dangerous feelings leave them shapeless and unbounded when what they need is recognition and meaningful, acceptable, limited expression. Fortunate the child whose parents are on good terms with their feelings and their children. Even more fortunate the child whose parents can also use words intelligently, not only about feelings, but about other things which strengthen ego-functioning. Practically all speech, other than expletives, is ego-functioning. #RandolphHarris 9 of 17
Thursday 12 August, 2021
Annie: Daddy?
Daddy: Yes Annie.
Annie: Do people tell the truth on television?
Daddy: Sometimes they do and sometimes they do not.
Annie: When do they tell the truth
Daddy: There is no way of knowing that for sure.
Annie: Do they tell the truth when it is The News?
Daddy: Sometimes they do and sometimes they do not.
Annie: Sometimes they tell lies and sometimes they just tell the truth?
Daddy: Yep.
#RandolphHarris 10 of 17
As the child grows up and becomes more able to converse, good parenting allows for a lot of talk. However, perhaps we should remind ourselves that parental help in ego-functioning will help to strengthen the child only to the extent that there is affection and pleasure in the adult’s recognition of the child (and later, in the adult’s recognition of one’s own nature). Here is the same vicious circle again, for we cannot usually take more pleasure and interest in feelings (and in children) than we ourselves received. As the child grows up, conversation with others also becomes an ever more important factor. Reading too. The rules of logic and evidence can be taught. Through all these channels the person becomes strengthened and more able to make sense of things and give meaning to the World. New connections throw new light on our nature and on the World around us. We can learn from others. We can seek to be taught. We can grow further. Why do some people pass up success? They do it because easy goals offer no satisfaction. They also avoid long shots because there is either no hope of success, or “winning” will be due to luck rather than skill. Need for Achievement (nAch) is an individual’s desire for significant accomplishment, mastering of skills, control, or high standards. Persons low in nAch select sure things or impossible goals. Either way, they do not have to take any responsibility for failure. Desires for achievement and calculated risk-taking lead to success in many situations. People high in nAch complete difficult tasks, they earn beter grades, and they tend to excel in their occupations. College students high in nAch attribute success to their own ability, and failure to insufficient effort. Thus, high nAch students are more likely to renew their efforts when they perform poorly. When the going get tough, high achievers get going. In college, a great deal of importance is placed on academic achievement. In light of this, it is understandable that students are sometimes tempted to buy self-help tapes, CD, digital lectures, of DVDs that promise to improve their motivation to study. Such materials are aggressively advertised and available in many campus bookstores. However, if you are ever temped any format of this material, you should ask a crucial question: Do they work? Although science has begun to note the facts of spiritual healing, it has not really begun to explain the facts. Nor will it ever, unless it becomes utterly humble before the great power of God. #RandolphHarris 11 of 17
It is conventional knowledge by now that the percentage of workers employed in manufacturing in “advanced” nations has declined over the past eighty years. (In the United States of America today only 12,800,000 people are involved in manufacturing.) And as this shrinkage of manufacturing has accelerated in the industrial World, more and more routine manufacturing has been farmed out to the so-called developing countries, from Algeria to Mexico and India to Thailand. Like second hand agricultural equipment, the most backward Second Wave industries are thus exported from the developed nations to the developing nations. For strategic as well as economic reasons, the rich nations cannot afford to surrender manufacturing altogether, and they will not become pure examples of “service societies” or “information economies.” The image of the rich World living off nonmaterial production while the rest of the World engages in the output of material goods is highly oversimplified. Instead, we will find the rich nations continuing to manufacture key goods—but needing fewer workers to do so. For we are transforming the very way goods are made. The essence of Second Wave manufacture was the long “run” of millions of identical, standardized products. By contrast, the essence of Third Wave manufacture is the short run of partially or completely customized products. The public still tends to think of manufacture in terms of long runs, and we do of course continue to turn out cigarettes by the billion, textiles by the millions of yards, light bulbs, matches, bricks, or spark plugs in astronomical quantities, and American cars and trucks have become a premium good. #RandolphHarris 12 of 17
No doubt America will continue to manufacture some high-quality products for some time. Yet these are precisely the products of the more backward industries rather than the most advanced, and today they account for only about 5 percent of all manufactured goods. The future of manufacturing will rely on complete customization—the actual manufacture of one-of-a-kind products. And that is clearly the direction in which we are heading: products custom-cut for individual users. Currently, it is no harder to custom produce something than it is to mass produce. We are beyond the modularization stage where you make a lot of modules and plug them together and we are getting on to the stage of just plain custom production. Just like clothes. The shift toward customization is perhaps best symbolized by a computer-based laser gun introduced a few years ago. Before the Second Wave brough mass production, if a human wanted a piece of clothing made, they went to a tailor or a seamstress, or one’s wife sewed it. In any case, it was done on a handcraft basis, to one’s individual measure. All sewing was essentially custom tailoring. After the arrival of the Second Wave, we began to manufacture identical clothes on a mass-production basis. Under this system the worker placed one layer of cloth on top of another; one laid a pattern on top; then, with an electric cutting knife one cut around the edges of the pattern and produced multiple, identical processing and came out identical in size, shape, color, and so forth. The new laser machine operates on a radically different principle. In does not cut 10 or 50 or 100 or even 500 shirts or jackets at a time. It cuts one at a time. However, it actually cuts faster and cheaper than the mass-production methods employed until now. It reduces waste and eliminates the need for inventory. For these reasons, the laser machines can be programmed to fill an order for one garment economically. #RandolphHarris 13 of 17
What that suggests is that some day even standard sizes may disappear. It may be possible to read one’s measurements into a telephone, or point a video camera at oneself, thus feeding data directly into a computer, which in turn will instruct the machine to produce a single garment, cut exactly to one’s personal, individualized dimensions. What we are looking at, in effect, is custom tailoring on a high-technology basis. It is the reinstatement of a system of production that flourished before the industrial revolution—but now built on the basis of the most advanced, sophisticated technology. Jus as we are de-massifying the media, we are de-massifying manufacture. In the 1980s and 1990s, we also saw overall suburbs becoming more diverse racially, and spillover was not the major pattern in the metropolitan areas having the largest African American populations, such as Washington, Atlanta, and Los Angeles. Here there appears to be more of a “leapfrog” effect. Also, the old classic model of the racial tipping point has less validity. Rather than invasion-succession, with one group totally supplanting another, the more common pattern is now one of stable multiracial neighborhoods. Research on patterns of neighborhood racial succession indicate, the succession model may be more limited than popularly believed. With a third of all metropolitan area African Americans now living in the suburbs, they are more welcoming and diverse. Although the classic invasion-succession model is still commonly accepted by much of the population (and some scholars), it largely ceased to have empirical validity as the major model of African American suburbanization by 1980. #RandolphHarris 14 of 17
Old beliefs die hard, however. The All African-American suburbs of today tend not to be poor but middle-class or even lace curtain affluence communities. Their racial makeup is a matter of deliberate choice by those moving in. The traditional southern version of the displacement model now is also largely history. It was the invasion-succession model in reverse. Rather than African Americans moving into previously all-European American areas, middle-class European Americans moved to outer areas and, by so doing, displaced low-income African Americans who were living in African American neighborhoods on the city fringe. As was noted earlier, it was a common residential pattern throughout much of this century for southern cities to have poorer African Americans residing in marginal areas on the urban periphery. Those living in such fringe areas often mixed from rural farming with urban wage labor. The data indicate that the older southern pattern of middle-class European Americans displacing poor African Americans has become less common. However, the trend of gentrification is growing now that older, less affluent neighborhoods are full of historical buildings and homes that are close to being authentic or need renovation. Yet, the southern pattern of movement of European Americans to African American suburban areas now appears to be part of history. Invasion-succession models of any form, although still widely used, are now largely outdated. It is necessary to acknowledge that all people are accountable for the laws, otherwise there will be an all powerful in the state and more powerful than the President. #RandolphHarris 15 of 17
From the start, we must be able to have the ability and rely on the confidence of those in authority are respectable, and have come from a solid and sublime reason, which they alone know how to find and perceive. Whatever interest we may have in knowing ourselves, I do not know whether we do no have a better knowledge of everything that is not us. Provided by nature with organs uniquely destined for our preservation, we use them merely to receive impressions of external things; we seek merely to extend ourselves outward and to exist outside ourselves. Too much taken with multiplying the functions of our sense and with increasing the external range of our being, we rarely make use of that internal sense which reduces us to our true dimensions, and which separates us from all that is not us. Nevertheless, if we wish to know ourselves, this is the sense we must use. It is the only one by which we can judge ourselves. However, how can this sense be activated and given its full range? How can our soul, in which it resides, be rid of all the illusions of our mind? We have lost the habit of using it; it has remained unexercised in the midst of the tumult of our bodily sensations; it has been dried out by the fire of our passions; the heart, the mind, the senses, everything has worked against it. The brain must be sufficiently purified to understand deep doctrines. We call upon he Earth, our planet home, with its beautiful depths and soaring heights, is vitality and abundance of life, and together we ask that it: Teach us, and show us the way. We call upon the mountains, the Cascades and the Olympics, the high green valleys and meadows filled with wild flowers, the snows that never melt, the summits of intense silence, and we ask that they: Teach us, and show us the way. #RandolphHarris 16 of 17
We call upon the waters that rim the Earth, horizon to horizon, that flow in our rivers and streams, that fall upon our gardens and fields, and we ask that they: Teach us, and show us the way. We call upon the land which grows our food, the nurturing sol, the fertile fields, the abundant gardens and orchards, as we asl that they: Teach us, and show us the way. We call upon the forests, the great trees reaching strongly to the sky with Earth in their roots and the Heavens in their branches, the fir and the pine and the cedar, and we asl them to: Teach us, and show us the way. We call upon the creatures of the fields and forests and the seas, our brothers and sisters the wolves and deer, the eagle and dove, the great whales and the dolphin, the beautiful Orca and salmon who share our Northwest home, and we ask them to: Teach us, and show us the way. We call upon all those who have lived on this Earth, our ancestors and our friends, who dreamed the best for future generations, and upon whose lives our lives are built, and with thanksgiving, we call upon them to: Teach us and show us the way. And lastly, we call upon all that we hold most sacred, the presence and power of the Great Spirit of love and truth which flows through all the Universe to be with us to: Teach us, and show us the way. Before the Words of God Supreme today are read, for this theme approbation will I seek these my sentences to speak; just two or three, while tremblingly on Him I meditate: the Pure, who doth bear the World for ever, His power who can relate? All truth is independent in that sphere in which God has paced it. #RandolphHarris 17 of 17
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I am a Simple Doctor–All I Wanted to do Here Was to Found a Small Hospital!
Dear friend, you need to do two things. First, “Walk with Me,” as My Father in Heaven told the decrepit Abraham in Genesis, “and let Truth come with us” (12.1). Second, “Seek Me always in the sincerity of your heart,” as the Wisdom of Solomon said right at the beginning (1.1). Do these two things, and you will be protected from the bandit horde. Punishment calls for “retributive suffering.” However, discipline is “training that corrects, molds, or perfects.” Punishment is directed at the child oneself. Discipline is directed more at the objectionable behavior of the child; it is something we do for our children, not to them. The common goal is to establish a home where harmony, respect, and love abound. However, as we attempt to teach our children to “walk uprightly before the Lord,” Doctrine and Covenants 68.28, our methods will strongly influence our children’s behavior and self-image—and these either encourage or impede the results we are seeking. The heart of child management is the relationship between parents and their children. There are four basic ingredients of positive parent-child interactions. First of all, mutual respect is very important. Effective parents try to avoid nagging, hitting, debating, and talking down to their children. They also avoid doing things for their children that children can do for themselves. (Constantly stripping children of opportunities to learn and take responsibility prevents them from becoming independent and developing self-esteem.) Second come shared enjoyment. Effective parents spend some time each day with their children, doing something that both the parent and child enjoy. Third comes love. This goes almost without saying, but many parents assume their children know that they are loved. It is important to show them you care—in words and by actions such as hugging. #RandolphHarris 1 of 19
The fourth tool in the child management program is encouragement. Children who get frequent encouragement come to believe in themselves. Effective parents do not just praise their children for success, winning, or good behavior. They also recognize a child’s progress and attempts to improve. Show you have faith in children by letting them try things on their own and by encouraging their efforts. Creative communication is another important ingredient of successful child management. Making a distinction between feelings and behavior is the key to clear communication. Since children (and parents, too) do not choose how they feel, it is important to allow free expression of feelings. The child who learns to regard some feelings as “bad,” or unacceptable, is being asked to deny a very real part of one’s experience. Parents are encouraged to teach their children that all feelings are appropriate; it is only actions that are subject to disapproval. Many parents are unaware of just how often they block communication and the expression of feelings in their children. Consider this typical conversation:
Son: I am stupid, and I know it. Look at my grades in school.
Father: You just have to work harder.
Son: I already work harder and it does not help. I have no brains.
Father: You are smart, I know it.
Son: I am stupid, I know it.
Father: (loudly) You are not stupid!
Son: Yes, I am!
Father: You are not just good. You are the best!
#RandolphHarris 2 of 19
By debating with the child, the father misses the point that his son feels stupid. It would be far more helpful for the father to encourage the boy to talk about his feelings. How could he do that? He might say, “You really feel that you are not as smart as others, do you not? Do you feel this way often? Are you feeling bad at school?” In this way, the child is given a chance to express his emotions and to feel understood. The father might conclude by saying, “Look, son, in my eyes you area fine person. However, I understand how you feel. Everyone feels inadequate at times.” Again, it is valuable to remember that supportive parents encourage their children. In order for any organization to run effectively, it must establish a set of bylaws. A family also needs bylaws to prescribe boundaries for behavior. If parents do not have a specific, deliberate plan for discipline, they are likely to rely simply on instinct and react emotionally. At our weekly family council, we mutually agree upon rules which all must abide by. We also establish consequences for disobedience. In this way, everyone is aware of the rules and the consequences; there are no surprises. And the consequences are predicable and consistent. As a family, we have come to recognize that certain behaviors are “love destroying acts” and therefore cannot be tolerated. These include such things as sassing, teasing, and name-calling. “Behold, mine house is a house of order, saith the Lord God, and not a house of confusion,” reports Doctrine and Covenants 132.8. Order is an eternal principle—an important characteristic of the kingdom of God. We are instructed to follow the pattern and set our own houses in order. “And now a commandment I give unto you—if you will be delivered you shall set in order your own house,” Doctrine and Covenants 93.43. #RandolphHarris 3 of 19
An orderly home depends upon well-defined and well-understood rules. One way the Lord maintains order in His kingdom is to bless those who obey certain laws. “There is a law, irrevocably decreed in Heaven before the foundations of this World, upon which all blessings are predicated—and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated,” reports Doctrine and Covenants 130.20, 21. An orderly home also operates on this important principle. Family rules must be established and observed before the blessing of family harmony can be attained. Truth will free you—as I said to the Jewish people who believed in Me, and as the Beloved Disciple recorded in his Gospel (8.32)—from the seductions and detractions of those who hunt you down. Yes, Truth has freed you already; and when you are truly free, you do no care what epithets the vain World slings at you. “A light that shone from behind the sun; the sun was not so fierce as to pierce where that light could,” reports Charles Williams. The central miracle asserted by Christians is the Incarnation. They say that God became Man. Every other miracle prepares for this, or exhibits this, or results from this. Just as every natural event is the manifestation at a particular place and moment of Nature’s total character, so every particular Christian miracle manifests at a particular place and moment the character and significance of the Incarnation. There is no question in Christianity of arbitrary interferences just scattered about. It relates not a series of disconnected raids on Nature but the various steps of a strategically coherent invasion—an invasion which intends complete conquest and “occupation.” #RandolphHarris 4 of 19
The fitness, and therefore credibility, of the particular miracles depends on their relation to the Grand Miracle; all discussion of then is isolated from it is futile. The fitness or credibility of the Grand Miracle itself cannot, obviously, be judged by the same standard. And let us admit at once that it is very difficult to find a standard by which it can be judged. If the thing happened, it was he central event in the history of the Earth—the very thing that the whole story has been about. Since it happened only once, it is by Hume’s standards infinitely improbable. However, then the whole history of the Earth has also happened only once; is it therefore incredible? Hence the difficulty, which weighs upon Christian and atheist alike, of estimating the probability of the Incarnation. It is like asking whether the existence of Nature herself is intrinsically probable. That is why it is easier to argue, on historical grounds, that the Incarnation actually occurred than to show, on philosophical grounds, the probability of its occurrence. The historical difficulty of giving for the life, sayings and influence of Jesus any explanation that is not harder than the Christian explanation, is very great. The discrepancy between the depth and sanity and (let me add) shrewdness of His moral teaching and the rampant megalomania which must lie behind His theological teaching unless He is indeed God, has never been satisfactorily got over. Hence the non-Christian hypotheses succeed one another with the restless fertility of bewilderment. Today we are asked to regard all the theological elements as later accretions to the story of a “historical” and merely human Jesus: yesterday we were asked to believe that the whole thing began with vegetation myths and mystery religions and that the pseudo-historical Man was only fadged up at a later date. However, this historical inquiry is outside the scope of my book. #RandolphHarris 5 of 19
Since the Incarnation, if it is a fact, holds this central position, and since we are assuming that we do not yet know it to have happened on historical grounds, we are in a position which may be illustrated by the following analogy. Let us suppose we possess parts of a novel or a symphony. Someone now brings us a newly discovered piece of manuscript and says, “This is the missing part of the work. This is the chapter on which the whole plot of the novel really turned. This is the main theme of the symphony.” Our business would be to see whether new passage, if admitted to the central place which the discoverer claimed for it, did actually illuminate all the parts we had already seen and “pull them together.” Nor should we be likely to go very far wrong. The new passage, if spurious, however, attractive it looked at the first glance, would become harder and harder to reconcile with the rest of the work the longer we considered the matter. However, if it were genuine, then at every fresh hearing of the music or every fresh reading of the book, we should find it settling down, making itself more at home, and eliciting significance from all sorts of details in the whole work which we had hitherto neglected. Even though the new central chapter or main theme contained great difficulties in itself, we should still think it genuine provided that it continually removed difficulties elsewhere. Something like this we must do with the doctrines of the Incarnation. Here, instead of a symphony or a novel, we have the whole mass of our knowledge. The credibility will depend on the extent to which the doctrine, if accepted, can illuminate and integrate that whole mass. It is much less important that the doctrine itself should be fully comprehensible. We believe that the sun is in the sky at midday in summer no because we can clearly see the sun (in fact, we cannot) but because we can see everything else. #RandolphHarris 6 of 19
The first difficulty that occurs to any critic of the doctrine lies in the very center of it. What can be meant by “God becoming man”? In what sense is it conceivable that eternal self-existent Spirit, basic Fact-hood, should be so combined with a natural human organism as to make one person? And this would be a fatal stumbling-block if we had not already discovered that in every human being a more than natural activity (the fact of reasoning) and therefore presumably a more than natural agent is thus united with a part of Nature: so united that the composite creature calls itself “I” and “Me.” I am not, of course, suggesting that what happened when God became Man was simply another instance of this process. In other men a supernatural creature thus becomes, in union with the natural creature, one human being. In Jesus, it is held, the Supernatural Creator Himself did so. I do not think anything we can do will enable us to imagine the mode of consciousness of the incarnate God. That is where the doctrine is not fully comprehensible. However, the difficulty which we felt in the mere idea of the Supernatural descending into the Natural is apparently non-existent, or is at least overcome in the person of every human. If we did not know by experience what it feels like to be a rational terrestrial being—how all these natural facts, all this biochemistry and instinctive affection or repulsion and sensuous perception, can become the medium of rational thought and moral will which understand necessary relations and acknowledge mode of behavior as universally binding, we could not conceive, much less imagine, the thing happening. The discrepancy between a movement of atoms in an astronomer’s cortex and one’s understanding that there must be s till unobserved planet beyond Uranus, is already so immense that the Incarnation of God Himself is, in one sense, scarcely more startling. #RandolphHarris 7 of 19
We cannot conceive how the Divine Spirit dwelled within the created and human spirit of Jesus: but neither can we conceive how His human spirit, or that of any human, dwells within one’s natural organism. What we can understand, if the Christian doctrine is true, is that our own composite existence is not sheer anomaly it might seem to be but a faint image of the Divine Incarnation itself—the same theme in a very minor key. We can understand that if God so descends into a human spirit, and human spirit so descends into Nature, and our thoughts into our senses and passions, and if adult minds (but only the best of them) can descend into sympathy with children, and men into sympathy with beasts, then everything hands together and the total reality, both Natural and Supernatural, in which we are living is more multifariously and subtly harmonious than we had suspected. We catch sight of a new key principle—the power of the Higher, just in so far as it truly Higher, to come down, the power of the greater to include the less. Thus solid bodies exemplify many truths of plane geometry, but plane figures no truths of solid geometry: many inorganic propositions are true of organisms but no organic propositions are true of minerals; Montaigne became kittenish with his kitten but she never talked philosophy to him. Everywhere the great enters the little—its power to do so is almost the test of its greatness. In the Christian story God descends to re-ascend. He comes down; down from the heights of absolute being into time and space, down into humanity; down further still, if embryologists are right, to recapitulate in the womb ancient and pre-human phases of life; down to the very roots and sea-bed of the Nature He has created. #RandolphHarris 8 of 19
However, He goes down to come up again and bring the whole ruined World up with Him. One has the picture of a strong man stooping lower and lower to get himself underneath some great complicated burden. One must stoop in order to lift, one must almost disappear under the load before one incredibly straightens one’s back and marches off with the whole mass swaying on one’s shoulders. Or one may think of a diver, first reducing oneself to nakedness, then glancing in mid-air, then gone with a splash, vanished, rushing down through green and warm water into black and cold water, down through increasing pressure into the death-like region of ooze and slime and of decay; then up again, back to color and light, one’s lungs almost bursting, till suddenly one breaks surface again, holding in one’s hand the dripping, precious thing that one went down to recover. One and it are both colored now that they have come up into the light: down below, where it lay colorless in the dark, one lost one’s color too. In this descent and re-ascent everyone will recognize a familiar pattern: a thing written all over the World. It is the pattern of all vegetable life. It must belittle itself into something hard, small and deathlike, it must fall into the ground: thence the new life re-ascends. It is the pattern of all animal generation too. There is descent from the full and perfect organisms into the spermatozoon and ovum, and in the dark womb a life at first inferior in kind to that of the species which is being reproduced: then the slow ascent to the perfect embryo, to the living, conscious baby, and finally to the adult. So it is also in our moral and emotional life. #RandolphHarris 9 of 19
The first innocent and spontaneous desires have to submit to the deathlike process of control or total denial: but from that there is a re-ascent to fully formed character in which the strength of the original material all operates but in a new way. Death and Re-birth—go down to go up—it is a key principle. Through this bottleneck, this belittlement, the highroad nearly always lies. The doctrine of the Incarnation, if accepted, puts this principle even more emphatically at the center. The pattern is there in Nature because it was first there in God. All the instances of which I have mentioned turn out to be but transpositions of the Divine theme into a minor key. I am not now referring simply to the Crucifixion and Resurrection of Christ. The total pattern, of which they are only the turning point, is the real Death and Re-birth: for certainly no seed ever fell from so fair a tree into so dark and cold a soil as would furnish more than a faint analogy to this huge descent and re-ascension in which God dredged the salt and oozy bottom Creation. From this point of view the Christian doctrine makes itself so quickly at home amid the deepest apprehension of reality which we have from other sources, that doubt may spring up in a new direction. Is it not fitting in too well? So well that it must have come into humans’ minds from seeing this pattern elsewhere, particularly in the annual death and resurrection of the corn? For there have, of course, been many religions in which that annual drama (so important for life of the tribe) was almost admittedly the central theme, and the deity—Adonis, Osiris, or another—almost undisguisedly a personification of the corn, a “corn-king” who died and rose again each year. Is not Christ simply another corn-king? #RandolphHarris 10 of 19
All words are pegs to hang ideas on. One of psychology’s perennial chicken-and-egg questions is, Which comes first, thoughts or words? Do ideas arise first and await words to name them? Or are thoughts born of words and inconceivable without them? As usually happens with such either/or questions, the answer seems to be both: thinking shapes language, which shapes thought. Some thoughts precede the words used to express them. Consider: to tighten a screw, which direction do you turn it? Very likely, you first visualize the answer without words and only then expressed your thought in words such as “clockwise,” or “to the right.” Likewise, many artists, composers, poets, mathematicians, and scientists achieve creative insights as images. Peak religious moments, too, are sometimes experienced inarticulately; later the person struggles to express the mystical experience within the confines of language but finds it, as the apostle Paul reported, “inexpressible.” If words are sometimes the mere containers of ideas, they are nevertheless containers that shape the thoughts poured into them. Indeed, argued the linguist Benjamin Lee Whorf, “Language itself shapes a human’s basic ideas.” As evidence of the power of language to shape thought Whorf pointed to the differing conceptions of reality in those who speak different languages. Because Eskimos have a variety of words that describe snow, he argued, they can more readily perceive differences in snow that often go unnoticed by English speakers. Because the Hopi Indian language has no past tense for verbs, the Hopi people cannot so readily think about the past. #RandolphHarris 11 of 19
Likewise, people who are bilingual will readily testify that certain concepts are available to them in one language but not the other. The language-thought relationship is why so much of education is devoted to enlarging students’ vocabularies. It pays to increase your word power. As Henry Ward Beecher realized, words are pegs to hang ideas on. When trained in sign language, even chimpanzees behave with an enlarged thinking power. Because our words influence how we think, we do well to choose our words carefully. Our labels for things affect our thoughts about them. Whether a space weapons program is termed “Star Wars” or “The Peace Shield” can subtly affect people’s thoughts and feelings about it. Liberation movements recognize this power of words to shape thought. When African American men were called “boys” or “buddy” and when women were called “girls” and “dolls” it was easy to think of them as unequal to European American men. Recognizing that racist and sexist language undergirds racist and sexist thought, a liberation movement may choose as one of its first goals that of changing the way people talk. What is true in other realms of life is also true of religion. Our words influence our thoughts. For example, some words reflect and reinforce our tendency to think of reality as dualistic (divided into distinct categories) rather than as a unified whole. We dichotomize supernatural and natural forces, sacred and secular truths, mental and bodily realms, spiritual and material needs. Such dualisms, which as we noted in the past are more congenial with platonic than biblical assumptions, depend on certain religious words, such as soul. #RandolphHarris 12 of 19
Praying about another’s soul surely reflects a concern for the person’s ultimate welfare, which can only be applauded. However, concern for another’s soul can easily degenerate into concern for an imaginary person inside the person, while one ignores the needs of the very real person who is depressed, hurting, hungry, or lonely. If we were to expunge words such as soul from our vocabulary, it would become harder to think in dualistic terms. Similarly, we may talk of Christian life. The very words enable us to think of the Christian life as but one aspect of life, separate from one’s school life, life involving pleasures of the flesh, vocational life, or family life. The result is a compartmentalized view of life that assigns a corner of religion—that concerning prayer, worship, and the like—as distinct from one’s studies, one’s dating and family relationships, or one’s aspirations. To rid oneself of such dualistic thinking, a simple first step to avoid phrases such as Christian Life or spiritual life. Even in the struggle to find alternative words, one begins to view life more as a whole, no corner of which is irrelevant to being Christian. For the Christian, all vocations can be ministry, all learning is exploration of the Creator’s World, all human relations are opportunities for embodying God’s love. Or consider the adjectives that people are fond of piling up before the word Christian. It is not enough to be simply a Christian. One must be an evangelical Christian, a mainline Christian, a Bible-believing Christian, a born-again Christian, or even a really truly born-again Christian. One scores additional points, it seems, by piling the adjectives in top of one another. Thus we have Bible-believing, Bible-teaching Christians, and even a few really truly born-again, Bible-believing, Bible-teaching, evangelical Christians. Such words describe but also divine. #RandolphHarris 13 of 19
The tendency of Christians (or Muslims or any other religious groups) to focus on the differences rather than their kinship with others illustrates a powerful phenomenon: people’s self-concepts center on their distinctiveness. For example, William McGuire and his Yale University colleagues report that when children are asked to tell about themselves, they spontaneously mention how they differ from others. Children born in countries not native to the one they live in or are visiting are more likely than others to mention their birthplace; redheads are more likely than black- and brown-haired children to volunteer their hair color; below average weight and above average weight children are more likely to refer to their body weight; non-dominate culture children are the most likely to mention their race or culture/ The principle, says McGuire, is that “one is conscious of oneself insofar as, and in the ways that, one is different.” Thus: “If I am an African American man in a group of European American men, I tend to think of myself as an African American; if I move to a group of African American women, my African Americaness loses salience and I become more conscious of being a man.” This insight helps us understand why Christians so often label themselves as distinct from other Christians, especially in predominately Christian cultures. In India, Christians are more likely to see themselves simply as “Christian” (as distinct from Hindu or Muslim) and to feel a kindship with other Christians. In the United States of America, where a majority of the population claims to be Christian, one’s distinctive identity is more likely to be a subcategory of Christian. The result is that one begins to see most fellow Christians and certainly most fellow humans as “they” and only those within one’s faction as “we.” #RandolphHarris 14 of 19
Social psychologists have also become intrigued by a subtle but reliable in–group bias phenomenon. Merely assigning people an arbitrary label that they share with certain others triggers a tendency to favor one’s own group and to disparage those assigned a different label. In his novel Slapstick, Kurt Vonnegut Jr. illustrated the phenomenon: computers gave everyone a new middle name, whereupon all “Daffodil-11s” felt kinship with one another and distance from “Raspberry-13s.” It is a point worth remembering: the labeling of who we are—our race, gender, religious denomination, and the like—also implies a definition of who we are not. The circle that defines “us” excludes “them.” Devotion to and pride in one’s own ethic heritage or school or nation—or religious group—often creates a devaluation of other ethnic groups or schools or nations or religious groups. To label oneself as one of “Paul’s people” or “Apollo’s people,” or as fundamentalist, evangelical, mainline, or liberal, can be descriptive. However, it can also be divisive and a source of a spiritual pride that negates Jesus’ prayer “that they may all be one. As you, Father, are in me, and I am in you, may they also be in us, so that the World may believe that you have sent me.” Other words, and the images they carry, are more helpful. To say, as the apostle Paul did, that all Christians are members of one body acknowledges and accepts differences, yet encourages us to view other parts of the body as complementary to ourselves. Each part is unique and yet all work together—unity without uniformity. The moral: let us consider our words, for powerful ideas are hung upon them. There is an old proverb that say—be careful what you wish for, for you wish may come true. And if your wish is for immortality, it is something you will have to live with for a very long time. Did changes in the number of suburbanizing African Americans represent increasing housing integration, or merely the growth of all African American suburban areas? A related issue is whether the government’s goal should be racially integrated neighborhoods or freedom of choice for African Americans to live where they choose. Some non-dominant culture scholars suggest that the latter, rather than the former, has always been the African American priority. #RandolphHarris 15 of 19
Researchers refer to suburbs where one racial group replaces another as “displacement” or “succession” suburbs. The northern version of succession typically involves African Americans overflowing in substantial numbers from the central city into older and les desirable inner-ring suburbs. European American residents then, in turn, depart for newer suburbs further out. This type of central-to-periphery racial movement fits the ecological invasion-succession model of urban change first proposed by Chicago School sociologists in the 1920s. African American suburbanization of this type does not indicate racial integration, but rather the expansion of high-risk neighborhoods across city lines. The period of integration this type of suburbanization encompasses is only the interval between the arrival of the first African Americans and the departure of the last European Americans. Research examining the period before the 1980s indicates that the pattern of African American spillover into older and less desirable inner-ring suburban housing has empirical validity. Areas that were most prone to turn over racially where those in close proximity to all African American areas thus, a HUD studying interviewing African Americans and European Americans confirmed that lite actual residential integration had occurred. European Americans continued to show reluctance to move into areas they viewed likely to be incorporated into high-risk neighborhoods. A real fear was that inner-ring suburbs into which African Americans disproportionately were flowing would undergo the same economic difficulties and population declines that plague central cities. The assumption was that African Americans would remain concentrated in the inner suburbs abutting central-city high-risk neighborhoods. #RandolphHarris 16 of 19
The first holding which infants know about is an embrace which is physical. For the lucky ones this develops almost imperceptibly into understanding, respect, and validation, in the process of being taken care of—a more psychological sort of embrace. Embrace turns into recognition. At first, someone else has to hold me. Gradually I am able to do my share in taking care of my self. Fortunate people can embrace themselves: they can understand and accept themselves, respect and love themselves, and see to it they get their share of good things. However, still someone else has had to do it for them first. The same is true for ego-functioning—thinking, understanding, making connections, planning ahead, thinking back, comparing, taking into consideration, giving an account of, making sense of life. Ego-functioning is only one aspect of holding, but it is an important part. And I must have had a mother or someone who was my self and did my ego-functioning for me, before I can have a self of my own and do my own ego-functioning. Some people have had the blessings of natural integration more or less from their beginnings, and hold together effortlessly. Others will always have to give some attention to staying integrated. In conditions of stress, their integration will also be under stress. They always have to devote at least some small amount of energy to keeping the connections between parts of themselves intact, lest they find themselves acting on the basis of only part of who they are or what they know or what they want. How may this more effortful integration be maintained? For this we need the rationality which comes from highly developed ego-functioning. I do not mean that this must be a cold and unfeeling reasonableness. I mean the ability to take care of things intelligently and to take enough factors into account so that we need not regret our impulsive actions afterwards. However, even cold unfeeling rationality has a lot to commend it, when we contrast it with hot emotional irrationality. #RandolphHarris 17 of 19
Ego-functioning, even when divested of attractive social values, can integrate and hold together what would otherwise be a jumble of impulses and responses ungoverned by any principle. We need only look at the lives of those whose ego-functioning is suppressed by disease, distress, or the misuse of drugs, to be persuaded of this. We should not belittle the uses of the intellect. Ego-functioning can strengthen the integrating process. It is ego-functioning which strengthens the bonds between a valued self-imagery and other aspects of living. There are times when we need to remind ourselves who we are and how we wish to be. It is ego-functioning that enables us to say: “Although these people treat me like dirt, I know who I am and I am not dirt.” A number of writers have noticed how many of those who survived in extreme conditions, as Japanese prisoners of war, in German concentration camps, or during natural disasters, said afterwards that they had had important values or ideas which they exerted themselves to hold on to. Those of us who have fortunately not had to survive in such extreme circumstances, also know how to hold on to ideas which in turn hold us: “I do not want to be embarrassed or ashamed, as I would be if I were untrue to myself and did not keep this promise, which turns out hard to keep, so I had better get on and do what I said I would do.” Learning social skills takes practice. There is nothing “innate” about knowing how to meet people or start a conversation. Social skills can be directly practiced in a variety of ways. It can be helpful, for instance, to get a tape reorder and listen to several of your conversations. You may be surprised by the way your pause, interrupt, miss cues, or seem disinterested. #RandolphHarris 18 of 19
Similarly, it can be useful to look at yourself in a mirror and exaggerate facial expressions of surprise, interest, dislike, pleasure, and so forth. By such methods, most people can learn to put more animation and skill into their self-presentation. Let the trees be consulted before you take any action, every time you breathe in, thank a tree. Let treeroots crack parking lots at the World bank headquarters, let loggers be druids, specially trained and rewarded to sacrifice trees at auspicious times let carpenters be master artisans. Let lumber be treasured like gold, let chainsaws be played like saxophones, and let soldiers on maneuvers plant trees. Give police and criminals a shovel and a thousand seedlings. Let businessmen carry pocketfuls of acorns. Let newlyweds honeymoon in the woods. Walk, do not drive, stop reading newspapers, stop writing poetry, squat under a tree and tell stories. The day the saved of God traversed the deep dryshod, then a new song sang Thy redeemed throng. Lo, sunken in deceit the Egyptian daughter’s feet, but lo, the Shulamite went shod in fair delight. Then a new song sang Thy redeemed thong. Thy banners Thou wilt set o’er those remaining yet, and gather those forlorn as gatherings ears of corn. Then a new song sang Thy redeemed throng. Those that have come to Thee under Thy seal to be, they from the birth are Thine bound by a holy sign. Then a new song sang Thy redeemed throng. Their token show to all whose eyes upon them fall: Lo, on their garments’ hem the fringe ordained for them! Then a new song sang Thy redeemed throng. For whom then are they sealed? Let truth be now revealed. Whose is the seal, and who shall claim the thread of blue? Then a new song sang Thy redeemed throng. Ah, take her as of yore, and cast her forth no more. Let sunlight crown her day and shadows flee away. Then a new song sang Thy redeemed throng. For Thy beloved throng still come to Thee with song, singing with one accord: “Now who is like Thee ‘mid the gods, O Lord?” Still Thy redeemed throng sing a new song. For the fathers’ sake Thou wilt save the children, yea, and bring redemption unto their children’s children. Blessed art Thou, O Lord, who has redeemed America. #RandolphHarris 19 of 19
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Randolph Harris II International Institute 