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Cauliflower is Nothing but a Cabbage with a College Education!
We agree completely on everything, including that fact that we do not see eye to eye. The principles of justice for institutions must not be confused with the principles which apply to individuals and their actions in particular circumstances. Now by an institution I shall understand a public system of rules which defines offices and positions with their rights and duties, powers and immunities, and the like. These rules specify certain forms of action as permissible, others as forbidden; and they provide for certain penalties and defenses, and so on, when violations occur. As examples of institutions, or more generally social practices, we may think games and rituals, trials and parliaments, markets and systems of property. An institution may be thought of in two ways: first as an abstract object, that is, as a possible form of conduct expressed by a system of rules; and second, as the realization in thought and conduct of certain persons at a certain time and place of the actions specified by the rules. There is an ambiguity, then, as to which is just or unjust, the institution as realized or the institution as an abstract object. It seems best to say that it is the institution as an abstract object is just or unjust in the sense that any realization of it would be just or unjust. #RandolphHarris 1 of 25
An institution exists at a certain time and place when the actions specified by it are regularly carried out in accordance with a public understanding that the system of rules defining the institution is to be followed. Thus parliamentary institutions are defined by a certain system of rules (or family of such system to allow for variations). These rules enumerate certain forms of action ranging from holding a session of parliament to taking a vote on a bill to raising a point of order. Various kinds of general norms are organized int a coherent scheme. A parliamentary institution exists at a certain time and place when certain people perform the appropriate actions, engage in these activities in the required way, with a reciprocal recognition of one another’s understanding that their conduct accords with the rules they are to comply with. In saying that an institution, and therefore the basic structure of society, is a public system of rules, I mean then that everyone engages in it knows what one would know if these rules and one’s participation in the activity they define were the result of an agreement. A person taking part in an institution knows what the rules demand of one and of others. One also knows that the others know this and that they know that ne knows this, and so on. #RandolphHarris 2 of 25
To be sure, the condition is not always fulfilled in the case of actual institutions, but it is a reasonable simplifying assumption. The principles of justice are to apply to social arrangements understood to be public in a sense. Where the rules of a certain subpart of an institution are understanding that those in this part can make rules for themselves as long as these rules are designed to achieve ends generally acceptable and others are not adversely affected. The publicity of the rules of an institution insures that those engaged in it know what limitations on conduct to expect of one another and what kinds of actions are permissible. There is a common basis for determining mutual expectation. Moreover, in a well-ordered society, one effectively regulated by a shared conception of justice, there is also a public understanding as to what is just and unjust. It is necessary to note the distinction between the constitutive rules of an institution, which established its various rights and duties and so on, and strategies and maxims for how best to take advantage of the institution for particular purposes. Rational strategies and maxims are not themselves part of the institution. Rather they belong to the theory of it, for example to the theory of parliamentary politics. #RandolphHarris 3 of 25
Normally the theory of an institution, just as that of a game takes the constitutive rules as given and analyzes the way in which power is distributed and explains how those engaged in it are likely to avail themselves of its opportunities. In designing and reforming social arrangements one must, of course, examine the schemes and tactics it allows and the forms of behaviour which it tends to encourage. Ideally the rules should be set up so that humans are led by their predominant interests to act in ways which further socially desirable ends. The conduct of individuals guided by their rational plans should be coordinated as far as possible to achieve results which although not intended or perhaps even foreseen by them are nevertheless the best ones from the standpoint of social justice. Bentham thinks of this coordination as he artificial identification of interests, Adam Smith as the work of the invisible hand. It is he aim of the ideal legislator in enacting laws and of the moralist in urging their reform. Still, the strategies and tactics followed by individuals, while essential to the assessment of institutions, are not part of the public system of rules which define them. We may also distinguish between a single rule (or group of rules), and institution (or a major part thereof), and the basic structure of the social system as a whole. #RandolphHarris 4 of 25
The reason for doing this is that one or several rules of an arrangement may be unjust without the institution itself being so. Similarly, an institution may be unjust although the social system as a whole is not. There is the possibility not only that single rules and institutions are not by themselves sufficiently important but that within the structure of an institution or social system one apparent injustice compensates for another. The whole is less unjust than it would be if it contained but one of the unjust parts. Further, it is conceivable that a social system may be unjust even though none of its institutions are unjust take separately: the injustice is a consequence of how they are combined together into a single system. One institution may encourage and appear to justify expectations which are denied or ignored by another. These distinctions are obvious enough. They simply reflect the fact that in appraising institutions we may view them in a wider or a narrower context. There are, it should be remarked, institutions in regard to which the concept of justice does not ordinarily apply. A ritual, say, is not usually regarded as either just or unjust, although cases can no doubt be imagined in which this would be true, for example, the ritual sacrifice of the first-born or of prisoners of war. #RandolphHarris 5 of 25
A general theory of justice would consider when rituals and other practices not commonly thought of as just or unjust are indeed subject to this form of criticism. Presumably they must involve in some way the allocation among persons of certain rights and values. However, our concern is solely with the basic structure of society and its major institutions and therefore with the standard cases of social justice. Now let us suppose a certain basic structure to exist. Its rules satisfy a certain conception of justice. We may not ourselves accept its principles of justice in the sense that for this system they assume the role of justice: they provide an assignment of fundamental rights and duties and they determine the division of advantages from social cooperation. Let us also imagine that this conception of justice is by and large accepted in the society and that institutions are impartially and consistently administered by judges and other officials. That similar cases are treated similarly, the relevant similarities and differences being those identified by the existing norms. The correct rules as defined by institutions is regularly adhered to and properly interpreted by authorities. This impartial and consistent administration of laws and institutions, whatever their substantive principles, we may call formal justice. #RandolphHarris 6 of 25
If we think of justice as always expressing a kind of equality, then formal justice requires that in their administration laws and institutions should apply equally (that is, in the same way) to those belonging to the classes defined by them. As Sidgwick emphasized, this sort of equality is implied in the very notion of a law or institution, once it is thought of as a scheme of general rules. Formal justice is adherence to principle, or as some have said, obedience to system. It is obvious that law and institutions may be equally executed and yet be unjust. Treating similar cases similarly is not a sufficient guarantee of substantive justice. This depends upon the principles in accordance with the basic structure is framed. There is no contradiction in supposing that a slave or caste society, or one sanctioning the most arbitrary forms of discrimination, is evenly and consistently administered, although this may be unlikely. Nevertheless, formal justice, or justice as regularity, excludes significant kinds of injustices. For if it is supposed that institutions are reasonably just, then it is of great importance that the authorities should be impartial and not influenced by personal, monetary, or other irrelevant considerations in their handling of particular cases. Formal justice in the case of legal institutions is simply an aspect of the rule of law which supports and secures legitimate expectations. #RandolphHarris 7 of 25
One kind of injustice is the failure of judges and others in authority to adhere to the appropriate rules or interpretations thereof in deciding claims. A person is unjust to the extent that from character and inclination one is disposed to such actions. Moreover, even where laws and institutions are unjust, it is often better that they should be consistently applied. In this way those subject to them at least know what is demanded and they can try to protect themselves accordingly; whereas there is even greater injustice if those already disadvantaged are also arbitrarily treated in particular cases when the rules would give them some security. On the other hand, it might still better in particular cases to alleviate the plight of those unfairly treated by departments from the existing norms. How far we are justified in doing this, especially at the expense of expectations founded in good faith on current institutions, is one of the tangled questions of political justice. In general, all that can be said is that the strength of the claims of formal justice, of obedience to system, clearly depend upon the substantive justice of institutions and the possibilities of their reform. Some have held that in fact substantive and formal justice tend to go together and therefore that at least grossly unjust institutions are never, or at any rate rarely, impartially and consistently administered. #RandolphHarris 8 of 25
Those who uphold and gain from unjust arrangements, and who deny with contempt the rights and liberties of others, are not likely, it is said, to let scruples concerning the rule of law interfere with their interests in particular cases. The inevitable vagueness of laws in general and the wide scope allowed for their interpretation encourages an arbitrariness in reaching decisions which only an allegiance to justice can allay. Thus it is maintained that where we find formal justice, the rule of law and the honouring of legitimate expectations, we are likely to find substantive justice as well. The desire to follow rules impartially and consistently, to treat similar cases similarly, and t accept the consequences of the supplication of public norms is intimately connected with the desire, or at least the willingness, to recognize the rights and liberties of others and to share fairly in the benefits and burdens of social cooperation. The one desire tends to be associated with the other. This contention is certainly plausible, but I shall not examine it here. For it cannot be properly assessed until we know what are the most reasonable principles of substantive justice and under what conditions humans comes to affirm and to live by them. #RandolphHarris 9 of 25
Once we understand the content of these principles and their basis in reason and human attitudes, we may be in a position to decide whether substantive and formal justice are tied together. “Forasmuch then as the children are partakers of flesh and blood, one also oneself likewise took part of the same; that through death one might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily, he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted,” reports Hebrews 2.14-18. The darkness into which the light of Christmas shines is above all the darkness of death. The threat of death, which shadows the whole road of our life, is the dark background of the Advent expectations of humankind. Death is not merely the scissors which cuts the thread of our life, as a famous ancient symbol indicates. It is rather one of those threads which are woven into the design of our existence, from its very beginning to its end. #RandolphHarris 10 of 25
The force of energy is not entirely incomprehensible: But are we not equally ignorant of the manner or force by which a mind, even the supreme mind, operates either on itself or on body? When I beseech you, do we acquire any idea of it? We have no sentiment or consciousness of this power in ourselves. We have no idea of the Supreme being but what we learn from reflection on our own faculties. Were our ignorance, therefore, a god reason for rejecting anything, we should be led into that principle of denying all energy in the Supreme Being as much as in the grossest matter. We surely comprehend as little the operations of one as the other. Is it more difficult to conceive, that motion may arise from impulses, than that it may arise from volition? All we know is our profound ignorance in both cases. Our having to die is a shaping force through our whole being of body and soul in every moment. The face of every being shows the trace of the presence of death in one’s life, of one’s fear of death, of one’s courage toward death, and of one’s resignation to death. This frightful presence of death subjects humans to bondage and servitude all their lives, according to our text. Ignorance or impotence may be pleaded for so limited a creature as humans; but those imperfections have no place in our Creator. #RandolphHarris 11 of 25
So far as I stand in fear, I stand not in freedom; and I am not free to act as the situation demands, but am bund to act as the pictures and imaginations produced by my fear drives me to act. For fear is, above all, fear of the unknown; and the darkness of the unknown is filled with the images created by fear. This is true even with respect to events on the plane of daily life: the unknown face terrifies the infant; the unknown will of the parent and the teacher creates fear in the child; and all the unknown implications of any situation or new task produce fear, which is the feeling of not being able to handle the situation. All this is true to an absolute degree with respect to death—the absolutely unknown; the darkness in which there is no light at all, and in which even imagination vanishes; that darkness in which all acting and controlling cease, and in which everything which we were is finished; the most necessary and impossible idea at the same time; the real and ultimate object of fear from which all other fears derive their power, that fear the overwhelmed even Christ at Gethsemane. However, we must ask what is the reason for this fear. Are not finite, limited and unable to imagine or to wish for an infinite continuation of our finiteness? Would that not be more terrible than death? #RandolphHarris 12 of 25
Is there not a feeling within us of fulfillment, of satisfaction, and of weariness with respect to life, as is evident in the words about the Old Testament Patriarchs? Is not the law “dust to dust” a natural law? However, then why is it used as a curse in the Paradise story? There must be something more profoundly mysterious about death than the natural melancholy which accompanies the realization of our transitoriness. Paul points to it, when he calls death the wages of sin, and sin, the sting of death. And our text, as well, speaks of “him that had the power of death, that is, the devil”—the organized power of sin and evil. Death, although natural to every finite being, seems at the same time to stand against nature. However, it is humans only who are able to face their death consciously; that belongs to their greatness and dignity. It is that which enables one to look at one’s life as a whole, from a definite beginning to a definite end. It is that which enables one to ask for the meaning of one’s life—a question which elevates one above one’s life, and gives one the feeling of one’s eternity. Human’s knowledge that one has to die is also human’s knowledge that one is above death. It is human’s destiny to be moral and immortal at the same time. All events seem entirely loose and separate. One event follows another; but we never can observe any tie between them. #RandolphHarris 13 of 25
Events seem conjoined, but never connected. And as we can have no idea of anything, which never appeared to our outward sense or inward sentiment, the necessary conclusion seems to be, that we have no idea of connexion or power at all, and that these words are absolutely without any meaning, when employed either in philosophical reasonings, or common life. And now we know what the sting of death is, and why the devil has the power of death: we have lost our immortality. It is not that we are mortal which creates the ultimate fear of death, but rather that we have lost our eternity beyond our natural and inescapable mortality; that we have lost it by sinful separation from the Eternal; and that we are guilty of this separation. To be in servitude to the fear of death during our lifetime means beings in servitude to the fear of death which is nature and guilt at the same time. In the fear of death, it is not merely the knowledge of our having lost eternity. We are slaves of dear, not because we have to ide, but because we deserve to die. Every idea is copied from some preceding impression or sentiment; and where we cannot find any impression, we may be certain that there is no idea. In all single instances of the operation of bodies or minds, there is nothing that produces any impression, nor consequently can suggest any idea, of power or necessary connexion. #RandolphHarris 14 of 25
However, when many uniform instances appear, and the same object is always followed by the same event; we then begin to entertain the notion of cause and connexion. We then feel a new sentiment or impression, to wit, a customer connection in the thought or imagination between one object and its usual attendant; and this sentiment is the original of that idea which we seek for. For as this idea arises from a number of similar instances, and not from any single instance; it must arise from that circumstance, in which the number of instances differ from every individual instance. However, this customary connexion or transition of the imagination is the only circumstance, in which they differ. In ever other particular they are alike. To be in servitude to the fear of death during our lifetime means being in servitude to the fear of death which is nature and guilt at the same time. In the fear of death, it is not merely the knowledge of our finiteness that is preserved, but also the knowledge of our infinity, of our being determined for eternity, and of having lost eternity. We are slaves of fear, not because we have to ide, but because we deserve to die! Therefore, salvation is not a magic procedure by which we lose our finiteness. It is rather a judgment which declares that we do not deserve to ide, because we are justified—a judgement which is not based on anything we have done, for then certainly we would have faith in it. #RandolphHarris 15 of 25
However, it is based on something that Eternity itself has done, something that we can hear and see, in the reality of a mortal human who by one’s own death has conquered one who has the power over death. If Christmas has any meaning, it has that meaning. Ask yourself, as you listen to the prophecies of Advent and to the stores of Christmas, whether your attitude toward death has changed; whether you are any longer in servitude to the fear of death; and whether you can stand the image of your own death. Do not deceive yourself about the seriousness of death—not death in general, not the death of somebody else, but your own death—by nice arguments for the immortality of the soul. The Christian message is more realistic than those arguments. It knows that we, really we, have to die; it is not just a part of us that has to die. And within Christianity there is only one “argument” against death: the forgiveness of sins, and the victory over Him who has the power of death. It speaks of the coming of the Eternal to us, becoming temporal in order to restore our eternity. The whole human is mortal and immortal at the same time, because the Eternal took part in flesh and blood and fear of death. That is the message of Christmas. #RandolphHarris 16 of 25
It is true; if humans attempt the discussion of questions, which lie entirely beyond the reach of human capacity, which as those concerning the origins of Worlds, or the economy of the intellectual system or region of spirits, they may long beat the air in their fruitless contests, and never arrive at any determinate conclusion. However, if the question regard any subject of common life and experience; nothing, one would think, could preserve the dispute so long undecided, but some ambiguous expressions, which keep the antagonists still at a distance, and hinder them from grappling with each other. Ambition, avarice, self-love, vanity, friendship, generosity, public spirit; these passions, mixed in various degrees, and distributed through society, have been, from the beginning of the World, and still are, the source of all the actions and enterprises, which have ever been observed among humankind. “And now it came to pass in the eleventh month of the nineteenth year, on the tenth day of the month, the armies of the Lamanites were seen approaching towards the land of Ammonihah. And behold, the city had been rebuilt, and Moroni had stationed an army by the borders of the city and they had cast up dirt round about to shield them from the arrows and the stones of the Lamanites; for behold, they fought with stones and with arrows. #RandolphHarris 17 of 25
“Behold, I said that the city of Ammonihah had been rebuilt. I say unto you, yea, that it was in part rebuilt; and because the Lamanites had destroyed it once because of the iniquity of the people, they supposed that it would again become an easy prey for them. However, behold, how great was their disappointment; for behold, the Nephites had dug up a ridge of Earth round about them, which was so high that the Lamanites could not cast their stones and their arrows at them that they might take effect, neither could they come upon them save it was by their place of entrance. Now at this time the chief captains of the Lamanites were astonished exceedingly, because of the wisdom of the Nephites in preparing their places for security. Now the leaders of the Lamanites had supposed, because of the greatness of their numbers, yea, they supposed that they should be privileged to come upon them as they had hitherto done; yea, and they had also prepared themselves with shields, and with breastplates; and they had also prepared themselves with garments of skins, yea, very think garments to cover their nakedness. And being thus prepared they supposed that they should easily overpower and subject their brethren to the yoke of bondage, or slay and massacre them according to their pleasure. #RandolphHarris 18 of 25
“However, behold, to their uttermost astonishment, they were prepared for them, in a manner which never had been known among the children of Lehi. Now they were prepared for the Lamanites, to battle after the manner of the instructions of Moroni. And it came to pass that he Lamanites, or the Amalickiahites, were exceedingly astonished at their manner of preparation for war. Now, if king Amalickiahites, were exceedingly astonished at their manner of preparation for war. Now, if king Amalickiah had come down out of the land of Nephi, at the head of his army, perhaps he would have caused the Lamanites to have attacked the Nephites at the city of Ammonihah; for behold, he did care not for the blood of his people. However, behold, Amalickiah did not come down himself to battle. And behold, his chief captains durst not attack the Nephites at the city of Ammonihah, for Moroni had altered the management of affairs among the Nephites, insomuch that the Lamanites were disappointed in their places of retreat and they could not come upon them. Therefore they retreated into the wilderness, and took their camp and marched towards the land of Noah, supposing that to be the next best place for them to come against the Nephites. #RandolphHarris 19 of 25
“For they knew not that Moroni had fortified, or had built forts of security, for every city in all the land round about; therefore, they marched forward to the land of Noah with a firm determination; yea, their chief captains came forward and took an oath that they would destroy the people of that city. However, behold, to their astonishment, the city of Noah, which had hitherto been a weak place, had now, by the means of Moroni, become strong, yea, even to exceed the strength of the city of Ammonihah. And now, behold, this was wisdom in Moroni; for he had supposed that they would be frightened at the city Ammonihah; and as the city of Noah had hitherto been the weakest part of the land, therefore they would march thither to battle; and thus is was according to his desires. And behold, Moroni had appointed Lehi to be chief captain over the humans of that city; and it was that same Lehi who fought with the Lamanites in the valley on the east of the river Sidon. And now behold it came to pass, that when the Lamanites had found that Lehi commanded the city they were again disappointed, for they feared Lehi exceedingly; nevertheless their chief captains had sworn with an oath to attack the city; therefore, they brought up their armies. #RandolphHarris 20 of 25
“Now behold, the Lamanites could not get into their forts of security by any other way save by the entrance, because of the highness of the bank which had been thrown up, and the depth of the ditch which had been dug round about, save it were by the entrance. And thus were the Nephites prepared to destroy all such as should attempt to climb up to enter the fort by any other way, by casting over stones and arrows at them. Thus they were prepared, yea, a body of their strongest humans, with their swords and their slings, to smite down all who should attempt to come into their place of security by the place of entrance; and thus were they prepared to defend themselves against the Lamanites. And it came to pass that the captains of the Lamanites brought up their armies before the place entrance, and began to contend with the Nephites, get into their place of security; but behold, they were driven back from time to time, insomuch that they were slain with an immense slaughter. Now when they found that they could not obtain power over the Nephites by the pass, they began to dig down their banks of Earth that they might obtain a pass to their armies, that they might have an equal chance to fight; but behold, in these attempts they were swept off by the stones and arrows which were thrown at them. #RandolphHarris 21 of 25
“And by pulling down the banks of Earth, they were filled up in a measure with their dead and wounded bodies. Thus the Nephites had all power over their enemies; and thus the Lamanites did attempt to destroy the Nephites until their chief captains were all slain; yea, and more than a thousand of the Lamanites were slain; while, on the other hand, there was not a single soul of the Nephites which was slain. There were about fifty who were wounded, who had not been exposed to the arrows of the Lamanites through the pass, but they were shielded by their shields, and their breastplates, and their head-plates, insomuch that their wounds were upon their legs, many of which were very severe. And it came to pass, that when the Lamanites saw that their chief captains were all slain they fled into wilderness. And it came to pass that they retuned to the land of Nephi, to inform their king, Amalickiah, who was a Nephite by birth, concerning their great loss. And it came to pass that he was exceedingly angry with his people, because he had not obtained his desire over the Nephites; he had not subjected them to the yoke of bondage. Yea, he was exceedingly worth, and he did curse God, and also Moroni, swearing with an oath that he would drink his blood; and this because Moroni had kept the commandments of God in preparing for the safety of his people. #RandolphHarris 22 of 25
“And it came to pass, that on the other hand, the people of Nephi did thank the Lord their God, because of his matchless power in delivering them from the hands of their enemies. And thus ended the nineteenth year of the reign of the judges over the people of Nephi. Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto the by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the holy order of God, being baptized unto repentance, and sent forth to preach among the people,” report Alma 49.1-30. Excessive guru-worship provokes a reaction, a critical, sometimes sceptical attitude from which there must also be a recoil. Only after that can an honourable, honest, and true relationship be established. One should rather object to anyone’s making a cult out of one. Why not respect one’s wish and let one remain what one is—a researcher? Faith in the master is the first step, obedience to one’s injunctions is the next one, devotion toward one is the third step, and remembrance of one’s presence, name or image is the fourth. Such following of the master and practice of one’s teachings will bring one’s graces. #RandolphHarris 23 of 25
Those whose temperament is innately submissive and dependent make better disciples than the others. However, they are less likely to advance father than the others. However, if the teacher must have the capacity to point out the right way, the student, in one’s turn must have the capacity to travel every step of it in thought with one. There are some tremendously difficult problems involved in the highest Quest. The key to these problems must be placed in one’s hands by the teacher. The wisest plan for one, therefore, is to work out in detail and patiently the few hints given by the teacher, to study the books suggested and to plod on the path stringently, thinking of it as a period of patient preparation for the karmic time when one will assuredly receive what one is seeking. This one will get if one has the right mental equipment, if one has expressed the desire for guidance in the right quarters, and also if one recognizes the necessity of serving humanity. You are strong, and greatly to be praised, worthy of sacrifice, Lord of life and death. You are tough, and greatly to be praised, worthy of sacrifice, Lord of life and death. You are fortified, and greatly to be praised, worthy of sacrifice, life and death. You are solid, and great to be praised worthy of sacrifice, Lord of life and death. #RandolphHarris 24 of 25
You who are the sacrifice, you who are the Lord of life and death: Worthy are you, greatly to be praised. Declare His glory among the nations, His marvelous works among the peoples. Great is the Lord highly to be praised; He is to be revered above all who are worshipped as gods. For all the gods of the heathens are things of naught, but the Lord created the Heavens. Honour and majesty are before Him; strength and beauty are in His sanctuary. Ascribe unto the Lord, O families of humankind, ascribe unto the Lord glory and strength. Render unto the Lord the glory due unto His name; with offerings of homage, come into His courts. Let the field and all within it exult; let all the trees of the forest sing before the Lord; before the Lord, as He cometh; He cometh to judge the Earth, to judge the World in righteousness, and the nations by His truth. God is in command, ruling the herds: worthy of worship, worthy of praise. He is our anchor in the forest of spirits, ruling the wilds: worthy of worship, worthy of praise. The Lord of forests is the Lord of the city, King of the Universe, spirits, and Ancestors, king of people in this World and the next: worthy of worship, worthy of praise. #RandolphHarris 25 of 25
Cresleigh Homes
The kitchen comes fully equipped with a large eat-in island, stainless steel appliances, and quartz counters. The great room is spacious and full of natural light with a covered patio! The Owner’s suite is nestled in the rear of the home separate from the secondary bedrooms, providing maximum privacy. Enjoy a spa like experience in the Owner’s bathroom with a large walk in shower, dual vanities, and makeup counter.
If you told us you “rolled out of bed and started working” in this room, we would totally believe you. 😉 To make a room multi-functional, maximizing space is your friend! Skip the ottoman at the foot of your bed and opt for a petite desk, perfect for crushing your #WFH (Work From Home) goals. https://cresleigh.com/brighton-station/
From the Gold Bar of Heaven No Person is Justified in Doing Evil on the Ground of Expediency
Listen carefully to first criticisms made of your own work. Note just what it is about your work that the critics do not like—then cultivate it. That is the only part of your work that is individual and worth keeping. I tend to learn the most from small, intense experiences which illuminate for me different aspects of what I am doing. They also illustrate in a vivid fashion some of the more abstract concepts of a person-centered approach. Frequently I write them down in order to store them as memories or to provide them for the use of the people involved. We must look still more closely at feeling. “Feeling” encompasses a range of things that are “felt”: specifically, sensations, desires, and emotions. We feel warm, hungry, an itch, or fearful. “Feelings” include dizziness and thirst, sleepiness and weariness, pleasures of the flesh and desire, pain and pleasure, loneliness and homesickness, anger and jealousy; but also comfort and satisfaction, a sense of power and accomplishment, curiosity and intellectual gratifications, compassion for others and the enjoyment of beauty, sense of honour, and delight in God. Aesthetic experiences (of art and beauty), personal relations, and actions all involve feeling and, moreover, require that the feeling be somehow “right.” #RandolphHarris 1 of 26
There is no complete list of human feelings, and it would be a formidable task to define what feeling is. We have not attempted that here and need not concern ourselves with it. A familiar range of feelings frame our day-to-day existence, and we know a lot about these feelings and how important they are to our lives and to how we act and relate to one another. We know, for example, that feelings move us, and that we enjoy being moved. They give us a sense of being alive. Without feeling we have no interest in things, no inclination to action. To “lose interest in life” means we have to carry on by mere exertions of will or by waiting for things to happen. That is a condition to be dreaded, and it cannot be sustained for long. That is why so many people become dependent upon “substances” and activities that give them feeling, even if the dependence badly harms them and those near them. Such a condition is also the frequent background of suicide. A beautiful young woman, an artist, committed suicide after the death of her old, unprepossessing father. It was her last wish to be buried with him. The question this woman’s death posed continued to gnaw at those who loved her. How could she have loved her father so much that she chose death with him over the joys of life, joys that were accessible and familiar to her? #RandolphHarris 2 of 26
Feeling is essential to life. We must accept this and work with it. And you can be sure that harmful feeling, feeling associated with evil—arising from it or producing it—will eventually be take by a human being as better than no feeling at all. Healthy feelings, properly ordered among themselves are essential to a good life. So if we are to be formed in Christlikeness, we must take good care of our feelings and not just let them “happen.” The one known as the Good Samaritan, in the story by Jesus (Luke 10.30-37) was distinguished from the priest and the Levite by the fact that “when he saw him [the wounded man], he felt compassion” (verse 33). This feeling of compassion is what led him to help them man and “be a neighbour to” him (verses 36-37). Did the priest and the Levite then have no feelings? Of course not. They had feelings alright: feelings of disdain, perhaps, or of fear for the harm that might come to them if they became involved, or a feeling of urgency as they remembered the business awaiting them at the end of their journey, which, being their own business, moved them more than did the need of this unfortunate man to be helped out of his mortally dangerous situation. #RandolphHarris 3 of 26
They had feelings that motivated them to selfish actions, and they hardened their hearts to any other feelings of sympathy and concern for the half-dead man that might have competed for their attention. My sense of the World is not that of a modern human but of a premodern one; and that attitude is reinforced by studying the Talmud, reading the Bible a lot, and hearing a lot of stories about my ancestors, who had all lived in a World that predated the bourgeois World. Let me tell you a story to illustrate what I mean. One of my great-grandfathers was a great Talmudist, but he was not a rabbi. He has a small shop in Bavaria, and he earn very little money. Then one day he was offered a chance to earn more money if he would do a little traveling. He had a lot of children, and that did not make his lot any easier. His wife said to him: “Maybe you should think about taking this opportunity. You would be gone only three days a month, and we would have a little more money.” And he said: “Do you think I should do that and lose more than three days of study a month?” She replied: “For God’s sake, of course not!” And that was the end of that. So my great-grandfather sat in his shop and studied the Talmud. Whenever a customer came in, he would look up and snap at him: “Is there not some other shop you can go to?” That was the World that was so real to me. I found the modern World strange. #RandolphHarris 4 of 26
I recall that when I was ten or twelve whenever someone told me he was a salesman or businessman I always felt a little embarrassed. I would think to myself: God, he must feel awful having to admit that he is not doing anything else with life except earning money. Imagine, having nothing else to do! In the meantime I have learned that that is quite normal. What eventually attracted me to the modern World was that in capitalism, there was a synthesis between the things of the past that were still alive for me and the things of the modern World that I loved. The aspects of the modern World that had their roots in the old and felt close to me, and that is why I experienced no contradiction between those two Worlds. Such was the World I was familiar with, the World I enjoyed, and so I became an eager student of everything that created this link between the old and the new. Many of the feelings that animate us are destructive of others and ourselves. Jesus’s younger brother, James, pointedly asked, “What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? You lust and do not have; so you commit murder. And you are envious and cannot obtain; so you fight and quarrel,” reports James 4.1-2. And elsewhere he points out that “where jealousy and selfish ambition exist, there is disorder and every evil thing,” reports James 3.16. #RandolphHarris 5 of 26
This goes far to explain what happens in many homes, churches, and other social groups. However, the need is to remove the cause (the underlying feelings) and not just the effect (the conflict), which, if denied or suppressed without removal of the feelings, will only break out again. The Old Testament book of Proverbs is full of wise sayings about the good and evil of feelings in human life. As we have already seen, “The fear of the LORD is the beginning of wisdom,” reports Proverbs 9.10. Moreover, “Hatred stirs up strife, but love covers all transgressions, reports Proverbs 10.12. “When pride comes, then comes dishonour,” reports Proverbs 11.2. “Anxiety in the heart of humans weighs it down,” reports Proverbs 12.25. “A cheerful heart has a continual feast,” reports Proverbs 15.15. “A joyful heart is good medicine, but a broken spirit dries up the bones,” reports Proverbs 17.22. “One who loves pleasure will become a poor human; one who loves wine and oil will not become rich,” reports Proverbs 21.17. “The reward of humility and the fear of the LORD are riches, honour and life,” reports Proverbs 22.4. “They heavy drinker and the glutton will come to poverty, and drowsiness will clothe a man with rags,” reports Proverbs 23.21. “The fear of humans brings a snare, but one who trusts in the LORD will be exalted,” reports Proverbs 29.25. #RandolphHarris 6 of 26
And so forth. It is part of divine and human wisdom to realize that feelings are central to our existence and to make sure they are good feelings. And indeed they can be strong, healthy ones. We do not have to be victimized by destructive feelings. Even the feelings that harm us are, for the most part, not bad in themselves, but are somehow not properly limited or subordinated. They are not of order feelings are, with a few exceptions, good servants. However, they are disastrous masters. Denial and repression of the feeling are not the answer. Now, if we have destructive feelings, and everyone does sometimes, we should not deny that we have them nor try to repress them—though we also should not, normally, dump them on others by acting them out. In any case, let it be very clear that we are not in favour of denying feelings or repressing them. That is not the answer to our problem. The proper course of action is to replace destructive feelings with others that are good, or to subordinate them—anger and pleasures of the flesh, for example—in a way that makes them constructive and transforms their effects. The process of spiritual formation in Christ will do this by grace—effectively and intelligently received, and put into constant practice. #RandolphHarris 7 of 26
Several other points about feelings must be considered before we come to deal with particular feelings (emotions, sensations, desires) and what can be done for their transformation into Christlikeness. If therapy is successful the individual will inevitably have taken care of the tag ends of one’s past unsolved problems, because these tag ends are bound to cause trouble in the present, and so they are bund to come up in the course of the therapeutic session, disguised in any number of different ways—disassociations, nervous habits, fantasies, et cetera. However, these tags ends of the past are also current problems which inhibit the individual’s participation in the present. The neurotic is, by accepted definition, a person whose difficulties make one’s present life unsuccessful. In addition, by our definition, one is a person who chronically engages in self-interruption, who has an inadequate sense of identity (and thus cannot distinguish properly between oneself and the rest of the World), who has inadequate means of self-support, whose psychological homeostasis is out of order, and whose behaviour arises from misguided efforts in the direction of achieving balance. Within this general framework, we can see what must be done. #RandolphHarris 8 of 26
The neurotic finds it difficult to participate fully in this present—one’s past unfinished business gets in one’s way. One’s problems exist in the here and now—and yet too often only part of one is here to cope with them. Through therapy, one must learn to live in the present, and one’s therapeutic sessions must be one’s first practice at this hitherto unaccomplished task. Gestalt therapy is therefore a “here and now” therapy, in which we ask the patient during the session to turn all one’s attention to what one is doing at the present, during the course of the session—right here and now. Gestalt therapy is an experiential therapy, rather than a verbal or an interpretive therapy. We ask our patients not to talk about their traumas and their problems in the removed area of the past tense and memory, but to re-experience their problems and their traumas—which are their unfinished situations in the present—in the here and now. If the patient is finally to close the book on one’s past problems, one must close it in the present. For one must realize that if one’s past problems were really past, they would no longer be problems—and the certainly would not be present. In addition, as an experiential therapy, the Gestalt technique demands of the patient that one experiences oneself as fully as one can here and now. #RandolphHarris 9 of 26
We ask the individual to become aware of one’s gestures, of one’s breathing, of one’s emotions, of one’s voice, and of one’s facial expressions as much as of one’s pressing thoughts. We know that the more one becomes aware of oneself, the more one will learn about what one’s self is. As one experiences the ways in which one prevents oneself from “being” now—the ways in which one interrupts oneself—one will also begin to experience the self one has interrupted. In this process, the therapist is guided by what one observes about the individual. Here lit it suffice to say that the therapist should be sensitive to the surface the patient presents so that the therapist’s broader awareness can become the means by which the patient is enabled to increase one’s own. The basic sentence with which we ask our patients to begin therapy, and which we retain throughout its course—not only in words, but in spirit—is the simple phrase: “Now I am aware.” The now keeps us in the present and brings home the fac that no experience is ever possible except in the present. And the present, itself, is of course an ever changing experience. Once the now is used, that patient will easily use the present tense throughout, work on the phenomenological basis and, provide the material for the past experience which is required to close the gestalt, to assimilate a memory, to right the organismic balance. #RandolphHarris 10 of 26
The “I” is used as an antidote to the “it” and develops the individual’s sense of responsibility for one’s feelings, thoughts and symptoms. The “am” is one’s existential symbol. It brings home whatever one experiences as part of one’s being, and, together with one’s now, of one’s becoming. One quickly learns that each new “now” is different from the previous one. The “aware” provides the individual with the sense of one’s own capacities, and abilities, one’s own sensoric and motor and intellectual equipment. It is not the conscious—for that is purely mental—it is the experience sifted, as it were, only through the mind and through words. The “aware” provides something in addition to the conscious. Workings, as we do, with what the individual has, one’s present means of manipulation, rather than with what one has not developed or what one has lost, the “aware” gives both therapist and patient the best picture of the patient’s present resources. For awareness always takes place in the present. It opens up possibilities for action. Routine and habits are established functions, and any need to change them requires that they should be brought into the focus of awareness afresh. The mere idea of changing them presupposes the possibility of alternative ways of thinking and acting. #RandolphHarris 11 of 26
Without awareness, there is no cognition of choice. Awareness, contact, and present are merely different aspects of one and the same process—self-realization. It is here and now that we become aware of all our choices, from small pathological decisions (is this pencil lying straight enough?) to the existential choice of devotion to a cause or avocation. How does this “now I am aware,” this here and now therapy work in action? Let us take the example of a neurotic whose unfinished business is the unfinished labour of mourning a dead parent. Aware or unaware, such a patient fantasizes that one’s guiding parent is still around; one acts as if the parent were still alive and conducts one’s life by outdated directions. To become self-supportive and to participate fully in the present as it is, one has to give up this guidance; one has to part, to say a final good-bye to one’s progenitor. And to do this successfully, one has to go to the deathbed and face the departure. One has to transform one’s thoughts about the past into actions in the present which one experiences as if the now were the then. One cannot do it merely by re-recounting the scene, one must re-live it. One must go through and assimilate the interrupted feelings which are mostly of intense grief, but which may have in them elements of triumph or guilt or any number of things. #RandolphHarris 12 of 26
It is insufficient merely to recall a past incident, one has to psychodramatically return to it. Just as talking about oneself is a resistance against experiencing oneself, so the memory of an experience—simply talking about it—leaves it isolated as a deposit of the past—as lacking in life as the ruins of Pompei. You are left with the opportunity to make some clever reconstructions, but you do not bring them back alive. The neurotic’s memory is more than simply a hunting ground for the archeologists of human’s behaviour we call psychoanalysts. It is the uncompleted event, which is still alive and interrupted, waiting to be assimilated and integrated. It is here and now, in the present, that this assimilation must take place. The psychoanalysts, out of the vast stores of one’s theoretical knowledge, might explain to the patient: “You are still tied to your mother because you feel guilty about her death. It was something you wished for in childhood and repressed, and when your wish came true, you felt like a murderer.” And there may be elements of truth in what one says. However, this kind of symbolic or intellectual explanation does not affect the individual’s feelings, for these are the result not of one’s sense of guilt, but of one’s interruption of it when one’s mother died. If one has permitted oneself fully to experience one’s guilt then, one would not feel distressed now. #RandolphHarris 13 of 26
In Gestalt therapy we therefore required that the individual psychodramatically talk to one’s dead mother. Because the neurotic finds it difficult to live and experience oneself in the present, one will find it difficult to stick to the here and now technique. One will interrupt one’s present participation with memories of the past, and one will persist in talking about them as if they were indeed past. One finds it less difficult to associate tan to concentrate and, in concentrating, to experience oneself. Whether concentrating on one’s body sensations or one’s fantasies—although at first one will find this a miserable task—one’s unfinished business makes concentration a major project for one. One no longer has a clear sense of the order of one’s needs—one tends to give them all equal value. One is like the young man Stephen Leacock once spoke about who hot on his horse and galloped off madly in all directions. It is not a desire to make one’s life miserable that lies behind our request to make one capable of concentrations. If one is to move towards full participation in the present, to take the first step towards productive living, one must learn to direct one’s energies—that is, to concentrate. One will be able to move from “now I need this” to “now I need that,” only if one truly experiences each now and each need. #RandolphHarris 14 of 26
In addition, the concentration technique (focal awareness) provides us with a tool for therapy in depth, rather than in breadth. By concentrating on each symptom, each area of awareness, the individual learns several things about oneself and one’s neurosis. One learns what one is actually experiencing. One learns how one experiences it. And one learns how one’s feelings and behaviour in one area are related to one’s feelings and behaviour in other areas. We often use mercy and grace, as referred to God, interchangeably as synonyms, and some Bible commentators understand their use that way. Though the two words are very close in their meaning, they are usually distinguished as follows: “God’s goodness, exercised toward the unworthy, is called grace; toward the suffering, it is called pity, or mercy.” It may be defined as the goodness or love of God shown to those who are in misery or distress, irrespective of their deserts. Then, I understand the term grace in Hebrews 4.16 to mean that particular expression of grace we have been considering: divine enabling thought the Help of the Holy Spirit. Thus, we approach the throne of grace needing first mercy, because we come as ones in misery of distress. God in His mercy then gives us grace—that is, divine enabling through His Spirit—to help us in our time of need. We are thus enabled to cope with whatever adversity, trial, or dilemma we face in a Godly manner. #RandolphHarris 15 of 26
I have analyzed Hebrews 4.15-16 rather extensively because we need to understand how to appropriate the grace of God through prayer. I believe all of us need to grasp more fully what it means to come to the throne of grace. We need to grasp in the depth of our souls what it means that we do have a High Priest, Jesus, who is able and disposed to sympathize with out weaknesses. Above all, we simply need to go to the throne of grace to find the grace to help in time of need. That is what I did in the incident I recounted at the beginning of this essay. I went to the throne of grace and told God I did not have the ability to respond to what I thought was His will for me at the time. I asked Him for the spiritual strength to say yes to Him. The disciples went to the throne of grace when Peter and John had been commanded by the Jewish rulers not to speak or teach at all in the name of Jesus. They prayed, “Now, Lord, consider their threats and enable your servants to speak your words with great boldness,” reports Acts 4.29. They went to God’s throne of grace, and they asked for grace, specifically the grace to speak boldly for Christ in the face of tremendous opposition. September 11, 2001 was a crucial event in the development of many people. People were in grips of fear when what seemed like a war broke out on American soil. #RandolphHarris 16 of 26
Many youths did not understand what was going on. However, it was not long before they began to see through all the supposed justifications for it, and so they started to puzzle over a question that has pursued them for the rest of their lives. How it is possible that millions of people can kill millions of other people, that they let themselves be killed, that it can take years before an end can be called to this inhuman situation? And all that for goals that are in part quite obviously irrational and for political notions that no one would sacrifice one’s life for if one could only see them for what they are. How is war politically possible, and how is war psychologically possible? These have become burning questions that have influenced the thinking of many more than any others right up to the present day. And 19 years later, we are now faced with another crisis. COVID-19 is sweeping the World and leveling millions of people physically and financially, and when they need help, no one is there for them because our lawmakers are taking their $10,000.00 a month in salary and other endorsements they may receive and living comfortably, while people struggle, lose their homes, go hungry, suffer and die. Remember us this day, O Lord our God, for our good, and be mindful of us for a life of blessing. #RandolphHarris 17 of 26
With Thy promise of salvation and mercy, please deliver us and be gracious unto us; have compassion upon us and save us. Unto Thee do we lift our eyes for Thou art a gracious and merciful God and King. O Lord our God, please bestow upon us the blessings of Thy festivals for life and peace, for joy and gladness, even as Thou hast graciously promised to bless us. [Our God and God of our fathers, accept our rest.] Sanctify us through Thy commandments, and grant our portion in Thy Torah; please give us abundantly of Thy goodness and make us rejoice in Thy salvation. Purify our hearts to serve Thee in truth. In Thy living favour, O Lord our God, let us inherit with joy and gladness Thy holy [Sabbath and] festivals; and may Israel who sanctifies Thy name, rejoice in Thee. Blessed art Thou, O Lord, who hallowest [the Sabbath and] Israel and the festivals. “Now we will return in our record to Amalickiah and those who had fled with him into the wilderness; for, behold, he had taken those who went with him, and went up in the land of Nephi among the Lamanites, and did stir up the Lamanites to anger against the people of Nephi, insomuch that the kind of the Lamanites sent a proclamation throughout all his land, among all his people, that they should gather themselves together again to go to battle against the Nephites. #RandolphHarris 18 of 26
“And it came to pass that when the proclamation had gone forth among them they were exceedingly afraid; yea, they feared to displease the proclamation had gone forth among them they were exceedingly afraid; yea, they feared to go to battle against the Nephites lest they should lose their lives. And it came to pass that they would not, or the more part of them would not, obey the commandments of the king. And now it came to pass that when the proclamation had gone forth among them they were exceedingly afraid; yea, they feared to displease the king, and they also feared to go to battle against the Nephites lest they should lose their lives. And it came to pass that they would not, or the more part of them would not, obey the commandments of the king. And now it came to pass that the king was wroth because of their disobedience; therefore he gave Amalickiah the command of that part of his army which was obedient unto his commands, and command him that he should go forth and compel them to arms. Now behold, this was the desire of Amalickiah; for he being a very subtle man to do evil therefore he laid the plan in his heart to dethrone the king of the Lamanites. And now he had got the command of those parts of the Lamanites who were in favour of the king. #RandolphHarris 19 of 26
“And he sought to gain favour of those who were not obedient; therefore he went forward to the place which was called Onidah, for thither had all the Lamanites fled; for they discovered the army coming, and supposing that they were coming to destroy them, therefore they fled to Onidah, to the place of arms. And they had appointed a man to be king and a leader over them, being fixed in their minds with a determined resolution that they would not be subjected to go against the Nephites. And it came to pass that they had gathered themselves together upon the top of the mount which was called Antipas, in preparation to battle. Now it was not Amalickiah’s intention to give then battle according to the commandments of the king; but behold, it was one’s intention to gain favour with the armies of Lamanites, that he might place himself at their head and dethrone the king and take possession of the kingdom. And behold, it came to pass that he caused his army to pitch their tents in the valley which was near the mount Antipas. And it came to pass that when it was night he sent a secret embassy into the mount Antipas, desiring that the leaders of those who were upon the mount, whose name was Lehonti, that he should come down to the foot of the mount, for he desired to speak with him. #RandolphHarris 20 of 26
“And it came to pass that when Lehonti received the message he durst not go down to the foot of the mount. And it came to pass that Amalickiah sent again the second time, desiring him to come down. And it came to pass that Lehonti would not; and he sent again the third time. And it came to pass that when Amalickiah found that he could not get Lehonti to come down off from the mount, he went up into the munt, nearly to Lehonti’s camp; and he sent again the fourth time his message unto Lehonti, desiring that he would bring his guards with him. And it came to pass that when Lehonti had come down with his guards to Amalickiah, that Amalickiah desired him to come down with his army in the night-time, and surround those men in their camps over whom the king had given him command, and that he would deliver them up into Lehonti’s hands, if he would make him (Amalickiah) a second leader over the whole army. And it came to pass that Lehonti came down with his men and surrounded the men of Amalickiah, so that before they awoke at the dawn of the day they were surrounded by the armies of Lehonti. And it came to pass that when they saw that they were surrounded, they pled with Amalickiah that he would suffer them to fall in with their brethren, that they might not be destroyed. Now this was the very thing which Amalickiah desired. #RandolphHarris 21 of 26
“And it came to pass that he delivered his men, contrary to the commands of the king. Now this was the thing that Amalickiah desired, that he might accomplish his designs in dethroning the kind. Now it was the custom among the Lamanites, if their chief leader was killed, to appoint the second leader to be their chief leader. And it came to pass that Amalickiah caused that one of his servants should administer poison by degrees to Lehonti, that he died. Now, when Lehonti was dead, the Lamanites appointed Amalickiah to be their leader and their chief commander. And it came to pass that Amalickiah marched with his armies (for he had gained his desires) to the land of Nephi, to the city of Nephi, which was the chief city. And the king came out to meet him with his guards, for he supposed that Amalickiah had fulfilled his commands, and that Amalickiah had gathered together so great an army to go against the Nephites to battle. However, behold, as the king came out to meet him Amalickiah caused that his servants should go forth to meet the king. And they went and bowed themselves before the king, as if to reverence him because of his greatness. #RandolphHarris 22 of 26
“And it came to pass that the king put forth his hand to raise them, as was the custom with the Lamanites, as a token of peace, which custom they had taken from the Nephites. And it came to pass that when he had raised the first from the ground, behold he stabbed the king to the heart; and he fell to the Earth. Now the servants of Amalickiah raised a cry, saying: Behold, the servants of the kind have stabbed him to the heart, and he has fallen and they have fled; behold, come and see. And it came to pass that Amalickiah commanded that his armies should march forth and see what had happened o the king; and when they had come to the spot, and found the king lying in his gore, Amalickiah pretended to be wroth, and said: Whosoever loved the king, let him go forth, and pursue his servants that they may be slain. And it came to pass that all they who loved the king, when they heard these words, came forth and pursued after servants of the king. Now when the servants of the king saw an army pursuing after them, they were frightened again, and fled into the wilderness, and came over into the land of Zarahemla and joined the people of Ammon. And the army which pursued after them returned, having pursued after them in vain; and thus Amalickiah, by his fraud, gained the hearts of the people. #RandolphHarris 23 of 26
“And it came to pass on the morrow he entered the city of Nephi with his armies, and took possession of the city. And now it came to pass that the queen, when she had heard that the king was slain-for Amalickiah had sent an embassy to the queen informing her that the king had been slain by his servant, that he had pursued them with his army, but it was in vain, and they had made their escape—therefore, when the queen had received this message she sent unto Amalickiah, desiring him that he would spare the people of the city; and she also desired him that he should come in unto her; and she also desired him that he should bring witnesses with him to testify concerning the death of the king. And it came to pass that Amalickiah took the same servant that slew the king, and all them who were with him, and went in unto the queen, unto the place where she sat; and they all testified unto her that the king was slain by his own servants; and they said also: They have fled; does not this testify against them? And thus they satisfied the queen concerning the death of the king. And it came to pass that Amalickiah sought the favour of the queen, and took her unto him to wife; and thus by his fraud, and by the assistance of his cunning servants, he obtained the kingdom. #RandolphHarris 24 of 26
“Yea, he was acknowledged king throughout all the land, among all the people of the Lamanites, who were composed of the Lamanites and the Lemuelites and the Ishmaelites, and all the dissenters of the Nephites, from the reign of Nephi down to the present time. Now these dissenters, having the same instruction and the same information of the Nephites, yea, having been instructed in the same knowledge of the Lord, nevertheless, it is strange to relate, not long after their dissensions they became more hardened and impenitent, and more wild, wicked and ferocious than the Lamanites—drinking in with traditions of the Lamanites; giving way to indolence, and all manner of lasciviousness; yea, entirely forgetting the Lord their God,” reports Alma 47.1-36. I think now of the ancient times, when your worship first was established. It has been a long time now since your worship was celebrated as it should be, with processions in the marketplaces, with games to unite the scattered tribes, with hospitality granted to strangers in your name. Throughout the lonely times, you have waited patiently, in the sure foreknowledge that the night would end. See now, on the horizon; the light of dawn begins to creep over the edge of the World! #RandolphHarris 25 of 26
We need not wait much longer before the Sun will rise again and shine down once more on a World in which your worship is no longer neglected. Through the long night, we have kept your faith; in secret or in disguise we have performed the sacred acts. Sometimes, even unbeknownst to us, we have kept ancient lore alive. Now we hope to return to the light, to practice your ways openly and without fear, drawing the thoughts of other to you. In the backs of our people’s minds, they have remembered you, God. God, we pray to you! We who has been faithful, pray to you! Repository of all wisdom, out of which all others have only a share: it is to you we look when we need advice. The words you speak drop like late Summer rains, refreshing after a drought, awakening the dormant grass. Again and again I call to you, again and again you answer me. Old Wise One, it is you whom I worship. My love pours out, even as your bounty pours out. What I do here is only an image of your greater generosity. I pour out my love to the ancient High One, I make my offerings to One who should be worshipped. The Lord reigneth; He is robed in majesty; the Lord if robed, He hath girded Himself with strength. Now is the Earth firmly established; it shall not be moved. #RandolphHarris 26 of 26
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They Day of Glory Has Arrived–The Strongest Force in Our Universe is Not Overriding Power, but Love!
The entire movement to acquire antiques was born out of sheer respect for things that lasted longer than fifteen minutes. We are part of an incredible paradox. On the one hand, we want self-sufficiency, independence, privacy. Each person, even each family member, wants and “needs” an Ultimate Driving Machine, so that one person never has to adjust to the schedule or the wants of another. The family home comes with a dishwasher, so that family members need not cooperate in washing the dishes. If not an absolute “must,” a separate room for each members of the family is always the goal, and these days many kids have their own bedrooms and a play room, and each parent usually has more than one room as well, the den is usually reserved for the father and the mother has an office. When we commute by train or bus, we bury our respective noses in our own newspapers or books or laptop or tablet so that we can avoid communicating with the person next to us. It is very clear that the utmost in privacy is none too private. Our slogan could well be that of Greta Garbo: “I vant to be alone.” We pursue privacy and self-sufficiency in almost every possible way. #RandolphHarris 1 of 25
Many of us abhor superficial communication—chitchat, long conversations on trivial topics, cocktail-party burbling, lengthy arguments over everything from politics to baseball. So, to avoid such “a waste of time,” we remove ourselves from situations in which such superficiality is the expected level of communication. We in the West seem to have made a fetish out of complete individual self-sufficiency, of not needing help, of being completely private except in a very few selected relationships. This way of living would have been completely impossible during the most of history, but modern technology makes this goal achievable. With my private room, private Ultimate Driving Machine, private office, private (and preferably unlisted) telephone, with food and clothing purchased in large impersonal stores, with my own stove, refrigerator, dishwasher, washer-dryer, I can be practically immune from intimate contact with any other person. What with social media and dating applications, and singles bars, even intimate moments can be satisfied without personal intimacy. The utmost in privacy of personal life can be—and often is—achieved. We have reached our goal. #RandolphHarris 2 of 25
However, we pay a price. From our alienated young people come our criminals, capable of senseless violence. From our private middle years, we “progress” to be a very lonely “senior citizen” status. Both the young and the old are almost completely useless in our modern society, and are made keenly aware of that uselessness. They have no place. They are private, isolated—and hopeless. Our economy is based on spending billions to persuade people that happiness is buying things, and then insisting that the only way to have a viable economy is to make things for people to buy so they will have jobs and get enough money to buy things. We must realize that the pendulum has swung too far in the direction of separateness. Humanity has to rediscover that we prize deep intimacy, that it helps us grow, that it empowers us to act in our society. We are to be sad with one another, and we are to rejoice with one another. We have to be quite willing to put up with discomfort in order to be together. We have to relearn to enjoy nourishing one another. When we find our private selves lost in the larger endeavour of forming a community, we will discover that this gives us a deeper and more solid sense of self. #RandolphHarris 3 of 25
Perhaps the most dramatic and far-reaching future significance of our work is simply our way of being and acting as humans. To create a climate where power is shared, where individuals are empowered, where groups are dealt with as being trustworthy and competent to face problems—this is unheard of in ordinary life. Our schools, our government, our businesses and corporations are permeated with the view that neither the individual nor the group is trustworthy. There must be power over, power to control. The hierarchical system is inherent in our whole culture. Even in many of our religions, persons are regarded as basically sinful, and hence, in need of discipline and guidance. In the psychological sphere, psychoanalysis takes a similar view—that at the core, individuals are full of unconscious impulses which, if uncontrolled, would wreak havoc upon society. The paradigm of Western culture is that the essence of persons is dangerous; thus, they must be taught, guided, and controlled by those with superior authority. Yet out experience, and that of an increasing number of humanistic psychologists, has shown that another paradigm is far more effective and constructive for the individual and for society. #RandolphHarris 4 of 25
It is that, given a suitable psychological climate, humankind is trustworthy, creative, self-motivated, powerful, and constructive—capable of releasing undreamed-of potentialities. The first paradigm of controlling the evil in human nature has brought civilization to the brink of disaster. Can society come to see the effectiveness of the second paradigm? It appears to be the only hope for survival. Our goal as a nation and World is to create a harmonious unity out of citizens. Imagine reaching the point where people can truly hear and understand and respect one another, where humanness had a higher priority than power. The results could have the most profound significance. I do not mean all the problems will be resolved. Not all. However, even the most difficult tensions and demands will become more soluble in a human climate of understanding and mutual respect. If a group of individuals, no matter how antagonistic or hostile its members, are willing to gather in the same room together, we know the attitudes and skills that can move it in the direction of a communicative mutual respect, and eventually toward becoming a community. If we utilize the knowledge we have today, the impact on education in the future would be phenomenal. #RandolphHarris 5 of 25
The knowledge we have today could make future education a climate of trust in which curiosity, the natural desire to learn, could be nourished and enhanced. It could free students, faculty, and administrators alike to engage in a participatory mode of decision-making about all aspects of learning. It could develop a sense of community in which the destructive competition of today would be replaced by cooperation, respect for others, and mutual helpfulness. It could be a place where students would come to prize themselves, would develop self-confidence and self-esteem. It could be a situation in which both students and faculty would increasingly discover that source of values in themselves, coming to an awareness that the good life is within, not dependent on outside sources. In such an educational community, students could find an excitement in intellectual and emotional discovery which would lead them to become lifelong learners. These are not “pie-in-the-sky” statements. These goals are realistic and achievable, but we have to stop doubting peace is a reality. Much like how recently President Donald J. Trump secured a historic deal between Israel and the United Arab Emirates to advance peace and prosperity in the region. What does this signify for the future? #RandolphHarris 6 of 25
In any new development, a subterranean current in the popular mind and feeling, which grows stronger and stronger until, with a seeming suddenness, it breaks forth into clearly articulated forms in various places and countries. This is why President Trump is advocating law and order. Law and order weeds out corruption and discrimination and makes it so people can live in peace and prosper. In this sense I believe there is, alongside the obviously destructive forces on our planet, a growing current that will lead to a new level of human awareness. There is the strong interest in holistic healing; the recognition of undeveloped psychic powers within each individual; the mysterious, unspoken communication that is so evident in our groups; a dimly sensed recognition that the strongest force in our Universe is not overriding power, but love. I know with certain that the problem is not that people cannot love. The problem is with their receptors for love. If one has dysfunction of one’s receptors of God’s love, one can lose one’s way and succumb to dangers, such as hopelessness, helplessness, and loneliness. When a person’s receptors for God’s love is dysfunctional, God’s influence in one’s life is minimized. The ability to sense Heavenly Father and His Son’s love and caring is lost. #RandolphHarris 7 of 25
Without Heavenly Father and Jesus Christ and Their influence in our lives, we have no shepherd. Without Them, there is no sail—meaning there is no power. Without Them, there is no anchor—meaning there is no stability, especially in times of storm. Without Them, there is nothing which to steer—meaning there is no direction. No power, no stability, and no direction are all consequences of dysfunctional receptors for Their love. Receptor dysfunction for God’s love does not happen all at one—but slowly and imperceptibly over time. An inability to sense God’s love can also stem from sin or not pressing forward on the covenant path. Such inability can also be due to physical or mental illness that may require professional help. When indicated, God expects us to seek professional help. The first step is to repent. Repentance is a joyful process. If you stole Leo’s lunch and keep stealing it, then repent and never do it again and ask God for forgiveness. Remember that God does not really care who you were and what you did. God cares who you are, what you are doing, and who you are becoming. When, or whether, this cluster of new ways of seeing human beings in relation to the Universe will emerge fully into the open, I cannot predict. I simply point to the fact that the harmonious sense of community that occurs in our workshops enhances all the separate springs of this flowing subterrane current. #RandolphHarris 8 of 25
To further highlight this illustration, the Thwaites Glacier in West Antarctica covers 74,000 square miles—the size of the US State of Florida or Great Britain—and it is particularly susceptible to climate and ocean changes. Over the past 30 years, the overall rate of ice loss from Thwaites and its neighbouring glaciers has increased more than 5-fold. It was recently discovered that deep seabed channels beneath Thwaites Glacier is the pathway for warm ocean water and causing the ice to melt faster. So, if we are creating peaceful subterranean of love, peace, law and order, we could dissolve hate before people realize what is happening, at much faster rate than people believed possible. Our workshop experiences, along with the many other manifestations of this current, mean to me that humankind may be moving into a far different type of consciousness than exists today. We all must wait upon the social will. If the time comes when our culture tires of the endless fleecing of our economy, looting, rioting, vandalisms, homicidal feuds, despairs of the use of force and war as a means of bringing peace, becomes discontent with the half-lives that its members are living—only then will our culture seriously look for alternatives. #RandolphHarris 9 of 25
When people are ready to solve the ills of society, they will not find a void. They will discover that there are means for facilitating the resolutions of feuds. They will find that there are ways of building community without sacrificing the potential and creativity of the person. They will realize that there are ways, already tried out on a small scale, of enhancing learning, of moving toward new values, of raising consciousness to unexpected levels. They will find that there are ways of being that do not involve power over persons or groups. They will discover that harmonious community can be built on a basis of mutual respect and enhanced personal growth. That, to my mind, is our basic contribution as humanistic psychologist with a person-centered philosophy—we have created working models on a small scale which our culture can use when it is ready. Many of these small-scale models are seen in the suburbs in communities like Cresleigh Ranch and Plumas Ranch by Cresleigh Homes. “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in out time of need,” reports Hebrews 4.15-16. #RandolphHarris 10 of 25
God’s power enables us to respond to the various circumstances and challenges hat constantly come to us. Perhaps the idea of appropriating the grace of God is a new thought to you, and you are not quite sure what I mean. The basic meaning of the word if “to take possession of,” and that is what we do when we appropriate God’s grace. We take possession of the divine strength He has made available to us in Christ. To use an analogy, we draw on an inexhaustible bank account, the account of God’s grace. Now there are times when the Holy Spirit works in a sovereign way in our lives, apart from any appropriating activity on our part, but more often God expects us to acts to appropriate His grace. To this end, God has provided four principal means of doing so: prayer, His word, submission to His providential workings in our lives, and the ministry of others. The first avenue of appropriating God’s grace is simply to ask for it in prayer. When we realize that we have reached the limits of our commitment, sometimes we may consider ceasing to ask God for guidance and begin to ask for the grace—that is, the spiritual ability—to say yes to what we think is His will. #RandolphHarris 11 of 25
The throne of grace is a figurative expression for God seated on His throne as the God of all grace. It is obviously not the throne itself but God on the throne who will give us His grace in time of need. In Revelation 6.16-17, God is portrayed sitting on His throne as the God of wrath and judgment. The people who see Him in that setting will call for mountains and rocks to fall on them to hide from His face and His wrath. The prophet Isaiah saw God seated on His throne as the God of infinite majesty and holiness. Isaiah was awestruck and cried out, “Woe to me! I am ruined! For I am a man of unclean lips, and I love among a people of unclean lips, and my eyes have seen the King, the LORD Almighty” (6.5). However, in Hebrew 4.16, we see, not a throne of wrath, nor even a throne of infinite majesty and holiness, but a throne of grace. We are encouraged to come to this throne, not with terror because of His wrath, nor with awed fear because of His holiness, but with confidence because of His grace. God is indeed the infinitely holy God, high and exalted as Isaiah saw Him, and He will one day manifest Himself as the God of wrath to those who have spurned Him. However to us who are His children, He is the God of grace seated on His throne of grace. #RandolphHarris 12 of 25
We need to remember that it was God Himself who presented Jesus as the atonement for our sins, and the One who satisfied the justice of God and by that satisfaction turned aside God’s wrath from us. And because of Jesus’ atoning sacrifice, God’s throne is no longer a throne of judgment and wrath for us but it is now a throne of grace. God, whom Paul described as living in “unapproachable light” (1 Timothy 6.16), now encourages us to enter “the Most Holy Place,” His very throne room, and “draw near to God.” (Hebrews 10.19-22). This invitation is a striking contrast to the restrictions that existed under the Mosaic dispensation of the Old Testament. Under that system, only the high priest was allowed to enter the most holy place of the Temple, and then only once a year and never without the blood of the atonement (Hebrews 9.7). Now all believers may enter the Most Holy Place in Heaven, at all times, through the blood of Jesus, which was shed once for all (Hebrews 10.19). Not only may we enter, we are encouraged to enter, to come into the very presence of God, and to come with confidence because we come by the blood of Jesus. When we come to God’s throne, we need to remember He is indeed the God of all grace. He is the landowner who graciously gave a full day’s pay to the workers who had worked only one hour in the vineyard. #RandolphHarris 13 of 25
God is the God who said of the sinful nation of Israel even while they were in captivity, “I will rejoice in doing them good,” reports Jeremiah 32.41. He is the God who remained faithful to Peter through all his failures and sins and made him into a mighty apostle. He is the God who, over and over again, has promised to never lead us, nor forsake us (id est Deuteronomy 31.6,8; Psalm 94.14; Isaiah 42.16; Hebrews 13.5). He is the God who “longs to be gracious to you,” reports Isaiah 30.18, and He is the God who is for you, not against you (Romans 8.31). All this, and more, is summed up in that one statement, the God of all grace. As we approach the throne of grace, we find that Jesus, our Great High Priest, has gone before us and is, even as we come, already interceding for us. “But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost the come unto God by him, seeing he ever liveth to make intercession for them,” reports Hebrews 7.24-25. Jesus is described by the writer of Hebrews as being able to sympathize with out weakness. The double negative, “For we do not have a high priest who is unable to sympathize with our weakness” (4.15), is equivalent to a very strong absolute assertion: “We do have a high priest who can sympathize with us. #RandolphHarris 14 of 25
The truth is, He not only can be touched [with our weaknesses], but cannot but be touched. The assertion is not, It is possible that He may sympathize; but, It is impossible that He should not. Jesus can sympathize with our weakness because He has been tempted in every way, just as we are—yet was without sin. The word translated as sympathize means far more than the popular meaning, to feel sorry for. It is the capacity for sharing or understanding the feelings of another person. This feeling can be felt only by a person who has experienced the same or similar trials and who, consequently, understands what the other person is going through and has a desire to relieve the other’s distress. It is pity; but it is something more than pity: it is the pity which a human of kind affections feels towards those who are suffering what he himself has suffered. The Son of God, had He never become incarnate, might have pitied, but He could not have sympathized with His people. To render Him capable of sympathy, it was necessary that He should become a man that He might be susceptible of suffering, and that He should actually be a sufferer that He might be susceptible of sympathy. I suspect, however, that many of us, especially when we are experiencing physical or emotional pain, question whether or not Jesus suffered in the same way we are suffering. #RandolphHarris 15 of 25
After all, Jesus never experienced prolonged unemployment, Jesus never had to deal with lawmakers who refuse to help the people they serve, was not faced with the risk of contracting COVID-19, never had a child die in an plane crash, or endured the debilitating effects of a physical disability, or watched a spouse die slowly and painfully from cancer. The biblical text does not assert that Jesus suffered in all these ways. It says, “We have one who has been tempted in every way, just as we are—yet was without sin” (4.15). That is, Jesus was tempted, or tried, in all the various ways human nature is afflicted. He was born into poverty and experienced rejection from His own family, reproach by the leaders of His day, desertion by His friends, and excruciating physical pain on the cross. And the absence in Scripture of any reference to Joseph or Luke 2 leads to a reasonable inference that Jesus lost his Legal, Earthy father before He was thirty. Above all, He suffered the ultimate trial, which you and I will never have to experience: being forsaken by His Heavenly Father (Mathew 27.46). Sometimes you and I feel forsaken in the midst of trial (David felt that way in Psalm 13.1), and that sense of divine abandonment is the hardest part of the trial. However, Jesus actually was forsaken by God and knew it. He was “a man of sorrows, and acquainted with grief,” reports Isaiah 53.3. #RandolphHarris 16 of 25
So Jesus does fully understand and sympathize with us in our times of trials. We can be sure, whatever the nature of our hurts, they are not new to Him. Because Jesus can enter into our hurts and does sympathize with us, we can approach God’s throne with confidence, without being ashamed to lay our weakness before Him. He understands and He cares. We are encouraged to come to the throne of grace where we have a sympathetic High Priest already interceding for us, “so that we may receive mercy and find grace to help us in our time of need,” reports Hebrew 4.16. “And it came to pass that as many would not hearken to the words of Helaman and his brethren were gathered together against their brethren. And now behold, they were exceedingly wroth, insomuch that they were determined to slay them. Now the leader of those who were worth against their brethren was a large and a strong man; and his name was Amalickiah. And Amalickiah was desirous to be a king; and those people who were wroth were also desirous that he should be their king; and they were the greater part of them the lower judges of the land, and they were seeking for power. And they had been led by the flatteries of Amalickiah, that is they would support him and establish him to be their king that he would make them rulers over the people. #RandolphHarris 17 of 25
“Thus they were led away by Amalickiah to dissension, notwithstanding the preaching of Helaman and his brethren, yea, notwithstanding their exceedingly great care over the church, for they were high priests over the church. And there were many in the church who believed in the flattering words of Amalickiah, therefore they dissented eve from the church; and thus were the affairs of the people of Nephi exceedingly precarious and dangerous, notwithstanding their great victory which they had over the Lamanites, and their great rejoicing which they had had because of their deliverance by the hand of the Lord. Thus we see how quick the children of humans do forget the Lord their God, yea, how quick to do iniquity, and to be led away by the evil one. Yea, and we also see the great wickedness one very wicked man can cause to take place among the children of humans. Yea, we see that Amalickiah, because he was a man of cunning device and a man of many flattering words, that he led away the hearts of many people to do wickedly; yea, and to seek to destroy the church of God, and to destroy the foundation of liberty which God had granted unto them, or which blessing God had sent upon the face of the land for the righteous’ sake. #RandolphHarris 18 of 25
“And now it came to pass that when Moroni, who was chief commander of the armies of the Nephites, had heard of these dissensions, he was angry with Amalickiah. And it came to pass the he rent his coast; and he took a piece thereof, and wrote upon it—In memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole. And he fastened on his headplate, and his breastplate, and his shields, and girded on his armour, about hi loins; and he took the pole, which had on the end thereof his rent coast, (and he called it the title of liberty) and he bowed himself to the Earth, and he prayed mightily unto his God for the blessings of liberty to rest upon his brethren, so long as there should a band of Christians remain to possess the land—for thus were all the true believers of Christ, who belonged to the church of God, called by those who did not belong to the church. And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come. And therefore, at this time, Moroni prayed that the cause of the Christians, and the freedom of the land might be favoured. #RandolphHarris 19 of 25
“And it came to pass that when he had poured out his soul to God, he named all the land which was south of the land of Desolation, yea, and in fine, all the land, both on the north and on the south—A chosen land, and the land of liberty. And he said: Surely God shall not suffer that we, who are despised because we take upon us the name of Christ, shall be trodden down and destroyed, until we bring it upon us by our own transgressions. And when Moroni had said these words, he went forth among the people, waving the rent part of his garment in the air, that all might see the writing which he had written upon the rent part, and crying with a loud voice, saying: Behold, whosoever will maintain this title upon the land, let them come forth in the strength of the Lord, and enter into a covenant that they will maintain their rights, and their religion, that the Lord God may bless them. And it came to pass that when Moroni had proclaimed these words, behold, the people came running together with their armour girded about their loins, rendering their garments in token, or as a covenant, that they would not forsake the Lord their God; or, in other words, if they should transgress the commandments of God, or fall into transgression, and be ashamed to take upon them the name of Christ, the Lord should rend them even as they have rent their garments. #RandolphHarris 20 of 25
“Now this was the covenant which they made, and they cast their garments at the feet of Moroni, saying: We covenant with our God, that we shall be destroyed, even as our brethren in the land northward, if we shall fall into transgression; yea, he may cast us at the feet of our enemies, even as we have cast our garments at thy feet to be trodden under foot, if we shall fall into transgression. Moroni said unto them: Behold, we are a remnant of the seed of Jacob; yea, we are a remnant of the seed of Joseph, whose coast was rent by his brethren into many pieces; yea, and now behold, let us remember to keep the commandments of God, or garments shall be rent by our brethren, and we be cast into prison, or be sold, or be slain. Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob, before his death, for behold, he saw that part of the remnant of the coat of Joseph was preserved and had not decayed. And he said—Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of this garment. Now behold, this giveth my soul sorrow; nevertheless, my soul hath joy in my son, because of that part of his seed which shall be taken unto God. #RandolphHarris 21 of 25
“Now behold, this was the language of Jacob. And now who knoweth but what the remnant of the seed of Joseph, which shall perish as his garment, are those who have dissented from us? Yea, and even it shall be ourselves if we do not stand fast in the faith of Christ. And now it came to pass that when Moroni has said these words he went forth, and also sent forth in all parts of the land where there were dissensions, and gathered together all the people who were desirous to maintain their liberty, to stand against Amalickiah and those who had dissented, who were called Amalickiahites. And it came to pass that when Amalickiah saw that the people of Moroni were more numerous than the Amalickiahites—and he also saw that his people were doubtful concerning the justice of the cause in which they had undertaken—therefore, fearing that he should not gain the point, he took those of his people who would and departed into the land of Nephi. Now Moroni thought it was not expedient that the Lamanites should have any more strength; therefore he thought to cut off the people of Amalickiah, or to take them and bring them back, and put Amalickiah to death; yea, for he knew that he would stir up the Lamanites to anger against them, and cause them to come to battle against them; and this he knew that Amalickiah would do that he might obtain his purpose. #RandolphHarris 22 of 25
“Therefore Moroni thought it was expedient that he should take his armies, who has gathered themselves together, and armed themselves, and entered into a covenant to keep the peace—and it came t pass that he took his army and marched out with his tens into the wilderness, to cut off the course of Amalickiah in the wilderness. And it came to pass that he did according to his desires, and marched forth into the wilderness, and headed the armies of Amalickiah. And it came to pass that Amalickiah fled with a small number of his men, and the remainder were delivered up to the hands of Moroni and were taken back into the land of Zarahemla. Now, Moroni being a man who was appointed by the chief judges and the voice of the people, therefore he had power according to his will with the armies of the Nephities, to establish and to exercise authority over them. And it came to pass that whomsoever of the Amalickiahites that would not enter into a covenant to support the cause of freedom, that they might maintain a free government, he caused to be put to death; and there were but few who denied the covenant of freedom. And it came to pass also, that he caused the title of liberty to be hoisted upon every tower which was in all the land, which was possessed by the Nephites; and thus Moroni planted the standard of liberty among the Nephites. #RandolphHarris 23 of 25
“And the began to have peace again in the land; and thus they did maintain peace in the land until nearly the end of the nineteenth years of reign of the judges. And Helaman and the high priests did also maintain order in the church; yea, even for he space of four years did they have much peace and rejoicing in the church. And it came to pass that there were many who died, firmly believing that their souls were redeemed by the Lord Jesus Christ; thus they went out of the World rejoicing. And there were some who died with fevers, which at some seasons of the year were very frequent in the land—but not so much with fevers, because of the excellent qualities of the many plants and roots which God had prepared to remove the causes of diseases, to which humans were subject by the nature of the climate—but there were many who died with old age; and those who died in the faith of Christ are happy in him, as we must needs suppose,” reports Alma 46.1-41. How shall I find words that can capture the truth? I am far too bold even to try. For how many before me have dared this, to praise you, searching themselves for new ways of speaking? If I could find only one phrase that expressed a Sunset, or a word for birds’ wings, or a sound for clouds, I would be content. #RandolphHarris 24 of 25
However, so many are your wonders and so inadequate my small attempts that I can only hope to have reflected some of what you are. Or perhaps I serve you best when I fall silent in your presence, God. What is done in the night, you see it. What is done in the day, you see it. Who can hide from you, who are found in all things? Where would we hide from you, who are fund in all things? Why would we hide from you, whose love pours out on all things? We thankfully acknowledge that Thou art the Lord our God and God of our fathers, the God of all that lives, our Creator and Creator of the Universe. We offer blessings and thanksgiving to Thy great and holy name because Thou hast kept us in life and sustained us; so mayest Thou continue to keep us in life and sustain us. O gather our exiles into the courts of Thy holy sanctuary to observe Thy statutes, to do Thy will, and to serve Thee with a perfect heart. We give thanks unto Thee. Blessed be God to whom we are every grateful. O Lord, our God, please be gracious unto Thy people and accept their prayer. Please restore the worship to Thy sanctuary and receive in love the supplications of your children; and may the worship of Thy people be ever acceptable unto Thee. O may our eyes witness Thy return to Zion. Blessed art Thou, O Lord, who restorest Thy divine present unto the land. #RandolphHarris 25 of 25
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Waiting for the Angel to Stir the Water, I Realized I am Almost a God the Creator—The World I See is My World!
The faces of the past are like leaves that settle to the ground, they may the Earth rich and thick, so that new fruit will come forth every Summer. Radio and television have contributed greatly to the demise of the art of conversation. Scientist have attempted to pin down the difference between the effects of radio and television and have not as yet been able to turn up any solid results. It seems to me that neither radio nor television is an agent of dialogue. They work indirectly. In both of them there is someone on the giving end and someone on the receiving end. There can be no contradictions, no back talk. When the radio or TV is turned on, conversation stops. Radio and TV can create the impression of conversation, but they cannot really make it come about. That, I think, is a privilege reserved for living human beings. The crucial issue is whether radio and television invite us, stimulate us, challenge us to converse or whether they are inimical to the conditions that make conversation possible. However, in that regard radio seems less harmful to me than television. Television encourages passivity, a comfortable consumer mentality, more than any other medium. It is the most successful means we have ever developed to help us “pass time.” However, real conversation demands time. #RandolphHarris 1 of 23
If we pass our time and kill our time, conversation cannot flourish. Radio, if I am seeing things rig, does not exert so strong an attraction. It promotes and demands more alertness, more imagination. It could be, if it wanted to be, an inexhaustible source of material for conversation. It cannot offer conversation itself, but it can offer the stuff of conversation. It can point us toward other, more basic and direct means of communication, calling our attention, say, to the uniqueness and delight of face-to-face conversation. In many cases, when people turn on the radio, they are still free. However, when an individual turns on the TV and there is a program that interests them, they become addicted to them and do not want to move from in front of the screen. With the assistance of radio technology, one can listen to a conversation somewhat in the same way that they listen to someone else speaking on the telephone, and to be honest, it can be much better than the gibberish and chatter coming out of most people’s mouths because there is a topic that is meant to keep people interested. What we hear on the radio is not, of course, as personal as a telephone conversation, but we take both the telephone and radio in stride. We are not fascinated by them, and so I can truly say that we are free either to listen to the radio or not listen to it. #RandolphHarris 2 of 23
My reaction to television is quite different. With television I lose a bit of my freedom. The minute the set is turned on and I see the picture on it, I experience what I would hesitate to call a compulsion but what is certainly a strong impulse or inclination to watch, even if I know intellectually that the program is utter drivel. I do not means to say that everything on television is drivel, some of it is very fascinating and highlights lifestyles we may be interested in, or inform of about myths we what to know about, some people even use television shows like a book club and discuss them so they forego sin by gossiping about real life people. People feel drawn to watch TV because it transports them to other realities they want to explore. Television holds a fascination far greater than that of radio. It exerts a kind of psychological spell that cannot be explained in terms of the content of any particular program. I have often asked myself what this fascination is, and I think it is rooted in some very profound level of our nature: By merely pressing a button, we can summon another World into our living rooms. That appeals to profound magical instincts. With television I become a kind of god. I can get rid of the reality I actually live with, and in its place I can create a new reality that appears when I press the button. #RandolpHarris 3 of 23
I am almost God the Creator. The World I see is my World. That reminds me of a story that not only illustrates this point vividly but also has the advantage of being true. A father and his six-year-old son were riding in the family car on a rainy, stormy day. They had a flat tire and had to stop to change it. Given the weather, that was a thoroughly unpleasant task, and the boy said to his father, “Daddy, can we not change to a different channel?” that is the way the child saw the World. If this one does not suit me, I will switch to another one. My wife recently read a novel by a Polish author and then told me a story, which I found utterly intriguing. The novel tells about the son of a very wealthy and eccentric man. The body grows up in his parental house but in total isolation. All he has available to him is a television set. He leaves it on all day, and he thinks that what he sees on it is reality (acute television intoxication). The young man never says a word, cannot say a word, because he knows nothing. All he can do is watch, because for him the World is nothing but a television show. However, precisely because he says nothing and because he eventually winds up in the house of one of the most powerful men in America, people think he must be terribly important. Pretty soon everyone knows his name, and in the end he is nominated for president because he never says anything and has not any opinions at all. #RandolphHarris 4 of 23
This story illustrates just what I have been talking about. Reality and what we see in television have become one, and I think that this experience of being able to press a button and makes another World become a reality is—as you have said—a profound, atavistic experience and one that we find incredibly seductive. That is why television has no need, as it were, to offer anything “good.” Its appeal lies in the very nature of the medium. People are drawn to it the way they are to shooting star or to any other exciting spectacle—where they can remain spectators and are in no way prepared to take any action themselves. The flip side of this illusion of power (that can be had by pressing a button) is, then, total passivity. With radio, the possibility still remains that listening can be a kind of response, a predisposition to activity that should not be confused with merely waiting for enlightenment. Television has brought about drastic changes in our listening habits. Now that television has gotten people of the habit of attending to anything fully and closely, we can no longer assume that we have our listeners’ attention. Television has reduced radio to a more modest role. Indeed, radio hardly qualifies as a mass medium any more—a situation for which we should perhaps be grateful. #RandolphHarris 5 of 23
Should not radio therefore be defining new tasks for itself that will take into account these differences we have been discussing here? I know that South German Radio has offered an extensive series of programs covering subjects ordinarily treated in university courses. The language has been somewhat simpler perhaps, but that is all to the good. (If instructors used simpler language to convey more content, it would be an improvement in our university courses.) This, it seems to me, is an admirable task for radio and one in which it can fill a significant educational role. It is remarkable with how little concentration people think, live, and work these days. Work is so fragmented and shattered that concentration is usually only mechanical and partial. We rarely encounter that full concentration that involves the whole person. A worker on an assembly line who has to tighten the same screw over and over again needs a certain kind of concentration is usually only mechanical and partial. We rarely encounter that full concentration that involves the whole person. A worker on an assembly line who has to tighten the same screw over and over again needs a certain kind of concentration to keep up one’s pace, but this type of concentration is capable of listening without one’s thoughts wandering off; one will not try to do five things at once because one cannot find any one thing that really satisfies one. #RandolphHarris 6 of 23
And, of course, without concentration we cannot accomplish anything. Everything we do without concentration will have little value. If concentration is lacking, our activities will not provide us or anyone else with satisfaction. That holds true for all of us, not just for great artist or scientist. I now turn to the notion of reflective equilibrium. The need for this idea arises as follows. According to the provisional aim of mortal philosophy, one might says that justice as fairness is the hypothesis that the principles which would be chosen in the original position are identical with those that match our considered judgments and so these principles describe our sense of justice. However, this interpretation is clearly oversimplified. In describing our sense of justice an allowance must be made for the likelihood that considered judgments are no doubt subject to certain irregularities and distortions despite the fact that they are rendered under favourable circumstances. When a person is presented with an intuitively appealing account of one’s sense of justice (one, say, which embodies various reasonable and natural presumptions), one may well revise one’s judgments to conform to its principles even though the theory does not fit one’s existing judgments exactly. #RandolphHarris 7 of 23
One is especially likely to do this if one can find an explanation for the deviations which undermines one’s confidence in one’s original judgments and if the conception presented yields a judgment which one finds one can now accept. From the standpoint of moral philosophy, the best account of a person’s sense of justice is not the one which fits one’s judgments prior to one’s examining any conception of justice, but rather the one which matches one’s judgments in reflective equilibrium. As we have seen, this state is one reached after a person has weighed various proposed conceptions and one has either revised one’s judgments to accord with one of them or held fast to one’s initial convictions (and the corresponding conception). The notion of reflective equilibrium introduces some complications that call for comment. For one thing, it is a notion characteristic of the study of principles which govern actions shaped by self-examination. Moral philosophy is Socratic: we may wan to change our present considered judgments once their regulative principles are brought to light. And we may want to do this even though these principles are a perfect fit. A knowledge of these principles may suggest further reflections that lead us to revise our judgments. #RandolphHarris 8 of 23
This feature is not peculiar though to moral philosophy, or to the study of other philosophical principles such as those of induction and scientific method. For example, while we may not expect a substantial revision of our sense of correct grammar in view of a linguistic theory the principles of which seem especially natural to us, such as change is not inconceivable, and no doubt our sense of grammaticalness may be affected to some degree anyway by this knowledge. However, these is a contrast, say, with physics. To take an extreme case, if we have an accurate account of motions of the Heavenly bodies that we do not find appealing, we cannot alter these motions to conform to a more attractive theory. It is simply good fortune that the principles of celestial mechanics have their intellectual beauty. There are, however, several interpretations of reflective equilibrium. For the nation varies depending upon whether one is to be presented with only those descriptions which more or less match one’s existing judgments except for minor discrepancies, or whether one is to be presented with all possible descriptions to which one might plausibly conform one’s judgements together with all relevant philosophical arguments for them. #RandolphHarris 9 of 23
In the first case we would be describing a person’s sense of justice more or less as it is although allowing for the smoothing out of certain irregularities; in the second case a person’s sense of justice may or may not undergo a radical shift. Clearly it is the second kind of reflective equilibrium that one is concerned with in moral philosophy. To be sure, it is doubtful where one can ever reach this state. For even if the idea of all possible descriptions and of all philosophically relevant arguments is well-defined (which is a questionable one), we cannot examine each of them. The most we can do is to study the conceptions of justice known to us through the tradition of moral philosophy and any further ones that occur to us, and then to consider these. This is pretty much what I shall do, since in presenting justice as fairness I shall compare its principles and arguments with a few other familiar views. In light of these remarks, justice as fairness can be understood as saying that the two principles previously mentioned would be chosen in the original position in preference to other traditional conceptions of justice, for example, those of utility and perfection; and that these principles give a better match with our considered judgments on reflection than these recognized alternatives. Thus justice as fairness moves us closer to the philosophical ideal; it does not, of course, achieve it. #RandolphHarris 10 of 23
This explanation of reflective equilibrium suggests straightway a number of further questions. For example, does a reflective equilibrium (in the sense of the philosophical ideal) exist? If s, is it unique? Even if it is unique, can it be reached? Perhaps the judgments from which we begin, or the course of reflection itself (or both), affect the resting point, if any, that we eventually achieve. It would be useless, however, to speculate about these matters here. They are far beyond our reach. I shall not even ask whether the principles that characterize one person’s considered judgments are the same as those that characterize another’s. I shall take for granted that these principles are either approximately the same for persons whose judgments are in reflective equilibrium, or if not, that their judgments divide along a few lines represented by the family of traditional doctrines that I shall discuss. (Indeed, one person may find oneself torn between opposing conceptions at the same time.) If human’s conceptions of justice finally turn out to differ, the ways in which they do is a matter of first importance. Of course we cannot know how these conceptions vary, or even whether they do, until we have a better account of their structure. #RandolphHarris 11 of 23
And this we now lack, even in the case of one human, or homogeneous group of humans. Here too there is likely to be a similarity with linguistics: if we can describe one person’s sense of grammar we shall surely know many things about the general structure of language. Similarly, if we should be able to characterize one (educated) person’s sense of justice, we would have a good beginning toward a theory of justice. We may suppose that everyone has in oneself the whole form of a moral conception. So for the purposes of this essay, the views of the reader and the author are the only ones that count. The opinions of others are useful only to clear our own heads. I wish to stress that a theory of justice is precisely that, namely, theory. It is a theory of the moral sentiments (to recall an eighteenth-century title) setting out the principles governing our moral powers, or, more specifically, our sense of justice. These is a definite if limited class of facts against which conjectured principles can be checked, namely, our considered judgments in reflective equilibrium. A theory of justice is subject to the same rules of method as other theories. Definitions and analyses of meaning do not have a special place: definition is but one device used in setting up the general structure of theory. #RandolphHarris 12 of 23
Once the whole framework is worked out, definitions have no distinct status and stand or fall with the theory itself. In any case, it is obviously impossible to develop a substantive theory of justice founded solely on truths of logic and definition. The analysis of moral concepts and the a priori, however traditionally understood, is too slender a basis. Moral philosophy must be free to use contingent assumptions and general facts as it pleases. There is no other way to give an account of our considered judgments in reflective equilibrium. This is the conception of the subject adopted by most classical British writers through Sidgwick. I see no reason to depart from it. I believe that his view goes back in its essentials to Aristotle’s procedure in the Nicomachean Ethics. And Sidgwick thought of the history of moral philosophy as a series of attempts to state in full breadth and clearness those primary intuitions of Reason, by the scientific application of which the common moral thought of humankind may be at once systematized and corrected. He takes for granted that philosophical reflection will lead to revisions in our considered judgments, and although there are elements of epistemological intuitionism in his doctrine, these are not given much weight when unsupported by systematic considerations. #RandolphHarris 13 of 23
Moreover, if we can find an accurate account of our moral conceptions, then questions of meaning and justification may prove much easier to answer. Indeed some of them may no longer be real questions at all. Note, for example, the extraordinary deepening of our understanding of the meaning and justification of statements in logical and mathematics made possible by developments since Frege and Cantor. A knowledge of the fundamental structures of logic ad set theory and their relation to mathematics has transformed the philosophy of these subjects in a way that conceptual analysis and linguistic investigations never could. One has only to observe the effect of the division of theories into those which are decidable and complete, undecidable yet complete, and neither complete no decidable. The problem of meaning and truth in logic and mathematics is profoundly altered by the discovery of logical systems illustrating these concepts. Once the substantive content of moral conceptions is better understood, a similar transformation may occur. It is possible that convincing answers to questions of the meaning of justification or moral judgments can be found in no other way. #RandolphHarris 14 of 23
I wish, then, to stress the central place of the study of out substantive moral conceptions. However, the corollary to recognizing their complexity is accepting the fact that our present theories are primitive and have great defect. We need to be tolerant of simplifications if they reveal and approximate the general outlines of our judgments. Objections by way of counterexamples are to be made with care, since these may tell us only what we know already, namely that our theory is wrong somewhere. The important thing is to find out how often and how far it is wrong. All theories are presumably mistaken in places. The real question at any given time is which of the views already proposed is the best approximation overall. To ascertain this some grasp of the structure of rival theories is surely necessary. It is for this reason that I have tried to classify and to discuss conceptions of justice by reference to their basic intuitive ideas, since these disclose the main difference between them. In presenting justice as fairness I shall contrast it with utilitarianism. I do this for various reasons, partly as an expository device, partly because the several variants of the utilitarian view have long dominated our philosophical tradition and continue to do so. And this dominance has been maintained despite the persistent misgivings that utilitarianism so easily arouses. #RandolphHarris 15 of 23
The explanation for this peculiar state of affairs lies, I believe, in the fact that no constructive alternative theory has been advanced which has the comparable virtues of clarity and system and which at the same time allays these doubts. Intuitionism is not constructive, perfectionism is unacceptable. My conjecture is that the contract doctrine properly worked out can fill this gap. I think justice as fairness an endeavor in this direction. Of course the contract theory as I shall present it is subject to the strictures that we have just noted. It is no exception to the primitiveness that marks existing moral theories. It is disheartening, for example, how little can now be said about priority rules; and while a lexical ordering may serve fairly well for some important cases, I assume that it will not be completely satisfactory. Nevertheless, we are free to use simplifying devices, and this I have often done. We should view a theory of justice as a guiding framework designed to focus our moral sensibilities and to put before our intuitive capacities more limited and manageable questions for judgment. The principles of justice identify certain considerations as morally relevant and the priority rules indicate the appropriate precedence when these conflict, while the conception of the original position defines the underlying idea which is to inform our deliberations. #RandolphHarris 16 of 23
If the scheme as a whole seems on reflection to clarify and to order our thoughts, and if it tends t reduce disagreements and to bring divergent convictions more in line, then it has done all that one may reasonably ask. Understood as parts of a framework that does indeed seem to help, the numerous simplifications may be regarded as provisionally justified. However, achieving this new vision of oneself—of who one would be—must not be presumed to be a mere snap of the fingers. It will require genuine openness to radical change in oneself, careful and creative instruction, and abundant supplies of divine grace. For most people all of this only comes to them after they reach the lowest level of their lives or the worst point of a decline, and discover the total hopelessness of being who they are. Most people cannot envision who they would be without the fears, angers, lusts, power ploys, and woundedness with which they have lived so long. They identify with their habit-worn feelings. When Jesus said to the man by the pool of Bethesda, waiting for the angel to stir the waters, “Wilt thou be made whole?” he was not just passing the time of day (John 5.6). #RandolphHarris 17 of 23
We are not told how old he was, but this man had been in his impotent condition for thirty-eight years! If made whole, he would have to deal with a career change of immense proportions. To all his relatives and acquaintances he would no longer be “the one whom we take to the pool every day to wait for the angel.” He would now be…What? Who? How would he identify himself? How would be now relate to others and they to him? He might even have to get a job. Doing what? However, really, this man’s problems was nothing compared to an individual undergoing the transformation of his feelings (emotions, sensations, desires) from those he learned in the home, school, and playground as he grew up to those that characterize the inner beings of Jesus Christ. He is not no to be one who will spend hours watching TV, listening to the radio, fantasizing sensual indulgence or revenge, or who will try to dominate or injure others in attitude, word, or deed. He will no repay evil for evil—push for push, blow for blow, taunt for taunt, hatred for hatred, contempt for contempt. He will not be always on the hunt to satisfy his lust of the flesh, lust of the eyes, and pride of life (1 John 2.16). #RandolphHarris 18 of 23
No wonder he has no real ideal who he will be; and he must content himself with the mere identity: “apprentice of Jesus.” That is the starting point from which his new identity will emerge, and it is in fact powerful enough to bear the load. “Behold, now it came to pass that the people of Nephi were exceedingly rejoiced, because the Lord had again delivered them out of the hands of their enemies; therefore they gave thanks unto the Lord their God; yea, and they did fast much and pray much, and they did worship God; yea, and they did fast much and pray much, and they did worship God with exceedingly great joy. And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi, that Alma came unto his son Helaman and said unto him: Believest thou the words which I spake unto thee concerning those records which have been kept? And Helaman said unto him: Yea, I believe. And Alma said again: Believest thou in Jesus Christ, who shall come? And he said: Yea, I believe all the words which thou has spoken. And Alma said unto him again: Will ye keep my commandments? And he said: Yea, I will keep thy commandments with all my heart. Then Alma said unto him: Blessed art thou; and the Lord shall prosper thee in this land. #RandolphHarris 19 of 23
“However, behold, I have somewhat to prophesy unto thee; but what I prophesy unto thee ye shall not make known; yea, what I prophesy unto thee shall not be made known, even until the prophecy is fulfilled; therefore write the words which I shall say. And these are the words: Behold, I perceive that this very people, the Nephites, according to the spirit of revelation which is in me four hundred years from the time that Jesus Christ shall manifest himself unto them, shall dwindle in unbelief. Yea, and then shall they see wars and pestilences, yea, famines and bloodshed, even until the people of Nephi shall become extinct—yea, and this because they shall dwindle in unbelief and fall into the works of darkness, and lasciviousness, and all manner of iniquities; yea, I say unto you, that because they shall sin against so great light and knowledge, yea, I say unto you, that from that day, even the fourth generation shall not pass away before this great iniquity shall come. And when that great day cometh, behold, the time very soon cometh that those who are now, or the seed of those who are no numbered among the people of Nephi, shall no more be numbered among the people of Nephi. #RandolphHarris 20 of 23
“However, whosoever remaineth, and is not destroyed in that great and dreadful say, shall be numbered among the Lamanites, and shall become like unto them, all, save it be a few who shall be called the disciples of the Lord; and them shall the Lamanites pursue even until they shall become extinct. And now, because of iniquity, this prophecy shall be fulfilled. And now it came to pass that after Alma had said these things to Helaman, he blessed him, and also his other sons; and he also blessed the Earth for the righteous sake. And he said: Thus saith the Lord God—Cursed shall be the land, yea, this land, unto every nation, kindred, tongue, and people, unto destruction, which do wickedly, when they are fully ripe; and as I have said so shall it be; for this is the cursing and the blessing of God upon the land, for the Lord cannot look upon sin with the least degree of allowance. And now, when Alma has said these words he blessed the church, yea, all those who should stand fast in the faith from that time henceforth. And when Alma had done this he departed out of the land of Zarahemla, as if to go into the land of Melek. And it came to pass that he was never heard of more; as to his death or burial we know not of. #RandolphHarris 21 of 23
“Behold, this we know, that he was a righteous man; and the saying when abroad in the church that he was taken up by the Spirit, or buried by the hand of the Lord, even as Moses. However, behold, the scripture saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial. And now it came to pass in the commencement of the nineteenth year of the reign of the judges over the people of Nephi, that Helaman went forth among the people to declare the word unto them. For behold, because of their wars with the Lamanites and the many little dissensions and disturbances which had been among the people, it became expedient that the word of God should be declared among them, yea, and that a regulation should be made throughout the church. Therefore, Helaman and his brethren went forth to establish the church again in all the land, yea, in every city throughout all the land which was possessed by the people of Nephi. And it came to pass that they did appoint priests and teachers throughout all the land, over all the churches. And now it came to pass that after Helaman and his brethren had appointed priests and teachers over the churches that there arose a dissension among them, and they would not give heed to the words of Helaman and his brethren. #RandolphHarris 22 of 23
“However, they grew proud, being lifted up in their hearts, because of their exceedingly great riches; therefore they grew rich in their own eyes, and would not give heed to their words, to walk uprightly before God,” reports Alma 45.1-24. Most High, from all directions about me, the spirits are praying. The spirits of east and south are praying. The spirits of west and north are praying. The spirits below and above are praying. The spirits are praying with me. We all together are praying to you, Ancient one. Please open Heaven’s door. Looking out at my yard, I see a leaf falling from a tree, and I raise a prayer of awe for God who caused such a marvel to me. This is a sign of the necessity of Grace, the Fatherly tenderness of God, the might of the all-prevailing Name; which are never weak, never diluted, never drawling, never ill-arranged, never provocation to listlessness; which exhibit an exquisite skill of antithesis and a rhythmical harmony which he ear is loth to lose. With a marvellous flexibility, my Lord, thank you for accepting all of your children with all of the different conditions of the human spirit. This is an example of a rich variety of construction, subject to a general law of threefold division. We give glory to God, Jesus Christ, and the Holy Spirit. #RandolphHarris 23 of 23
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Creative Minds Always Have Been Known to Survive Any Kind of Bad Training!
If it were possible, every human would be like God; some few find it difficult to admit the impossibility. The good news is we are not alone. We all face hard times. I have encountered more than one trying circumstance in my own life. These are the days when prophecies are being fulfilled. We live in the dispensation of the fulness of times, which is the time to prepare for the Saviour’s return. It is also the time to work out our own salvation. We must know what we know. We must stand spiritually and temporarily independent of all Worldly creatures. This begins by understanding that God the Father is the Father of our spirits and that He loves us, that Jesus Christ is our Redeemer and Saviour, and that the Holy Ghost can communicate with our minds and our hearts. This is how we receive inspiration. We need to learn how to recognize and apply these promptings. We need to be acquainted with the promptings of the Holy Ghost, and we need to practice and apply the gospel teachings until they become natural and automatic. These promptings become the foundation of our testimonies. Then our testimonies will keep us happy and safe in troubled times. Effective Christian ministry, whether it is to one person or thousands, inevitably involves sacrifice. The Greek word we use to designate a minister is also the word used for servant. #RandolphHarris 1 of 26
Thus a minister of the gospel is a servant, not only of God, but of those to whom one ministers. That is why Paul could very naturally say, “For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake,” reports 2 Corinthians 4.5. To minister effectively, we need not only the strength and ability to minister but also the heart and disposition of a servant. We must have the sacrificial attitude Paul had when he said, “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us,” reports 1 Thessalonians 2.8. A testimony of the gospel is a personal witness borne to our souls by the Holy Ghost that certain facts of eternal significance are true and that we know them to be true. Testimony is to know and to feel, conversion is to be become. We can learn how answers come through inspiration. They come as thoughts and feelings to our minds and hearts. Occasionally answers may come as a burning in the chest. Watch for answers by paying attention to the thoughts and feelings that come into our minds. Over time we will learn to recognize these as promptings. A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas. #RandolphHarris 2 of 26
This inspiration of ideas may allow you to achieve your goals sooner than you realize, maybe even in that day. Those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus. Asking for a testimony of truth opens the window of inspiration. Prayer is the most common and powerful way to invite inspiration. Merely asking a question, even in our minds, will start to open the window. The scriptures teach, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” God’s grace will work in unusual ways in your life. Grace is the workings of the Holy Spirit in the lives of believers. The sense is not that God’s unmerited favour considered as the source of blessing, but rather the working of His Spirit as a concrete expression of that favour. The freest and most spontaneous acts of humans, their inward states and the outward manifestations of those states, when good, are due to the secret influence of the Spirit of God, which eludes our consciousness. #RandolphHarris 3 of 26
So it is God’s grace operating in them through the Holy Spirit, not the superiority of their own character, that caused such an abundant outpouring of generosity. God does not leave people to the resources of their own human nature—which is not naturally generous—but intervenes in their hearts by the power of His Spirit to create this amazing generosity. There is no question of human resources, but only of divine grace; and that same grace is available to everyone. That same grace is available to you and me to enable us to be generous in giving ourselves, which is after all the concrete expression of a sacrificial spirit. We need to be encouraged to realize that God’s grace is both sufficient and effect. We can, by His grace, fulfill whatever ministry He has given us to do in the body of Christ. We are unworthy to minister, but God considers us worthy through Christ. We are inadequate to minister, but God makes us adequate through the powerful workings of His Holy Spirit. We are not naturally given to self-sacrifice, but God gives us that spirit by His grace. All is of grace. No human worthiness or adequacy is required or accepted. Such a strong, but I believe biblical, emphasis on God’s grace apart from human worthy or adequacy does lead to the question of the relationship of grace and rewards. Does not God promise rewards to His faithful servants? #RandolphHarris 4 of 26
Did not Paul himself teacher that we must appear before the judgement seat of Christ to receive what is due us? If all our efforts are the results of God’s grace, what room is left for “faithful service”? God does not promise rewards, and what must all appear before the judgment seat of Christ. “After a long time the master of those servants returned and settled accounts with them. The man who had received the five talents brought the other five. ‘Master,’ he said, ‘you have entrusted me with five talents. See, I have gained five more.’ His master replied, ‘Well done, good faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’” (Matthew 25.21). “I have written you in my letter not to associate with sexually immoral people—not at all meaning the people of this World who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this World,” reports 1 Corinthians 5.10. However, these rewards are rewards of grace, not of merit. We never by our hard work or sacrificial service obligate God to reward us, for as Paul said in Romans 11.35, “Who has ever given to God, that God should repay one?” If all our service to God is made possible by His undeserved favour and made effective by the power of His Spirit, then we have really brought nothing to Him that we did not first receive from Him. #RandolphHarris 5 of 26
If there was anything of human’s bringing, which was not of God’s bestowing, though it were never so small, it would overturn the nature of grace, and make that of works which is of grace. However, it is all of God’s bestowing. Every thought, word, or deed emanating from us that is in any way pleasing to God and glorifying to Him has its ultimate origin in God, because apart from Him, there is nothing good in us. “But sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart from law, sin is dead. I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out,” reports Romans 7.8 and 18. Even the good works we bring to God are in themselves defective, both in motive and performance. It is virtually impossible to purge our motives completely of pride and self-gratification. And we can never perfectly perform those good works. The best we can do falls short of what God requires, but the truth is, we never actually do the best we can, let alone what would meet God’s perfect standard. That is why Peter spoke of our “offering spiritual sacrifices acceptable to God through Jesus Christ,” reports 1 Peter 2.5. Our best works are acceptable to God only because they are made acceptable by the merit of Jesus Christ. #RandolphHarris 6 of 26
However, God does accept our merits through Christ; God accepts them on the basis of His grace. We do not do all that is commanded but come short of our duty, and that which we do is imperfect and defective in respect of manner and measures; and therefore in justice deserves punishment, rather than reward: and consequently the reward, when it is given, is to be ascribed to God’s undeserved mercy and not to our merit. Remember the parable of the workers in the vineyard. You will remember that, in the verses immediately preceding the parable, Jesus promised a reward “a hundred times as much,” ore ten thousand percent. God’s rewards to us will not only be of grace, but will indeed be gracious—that is, generous beyond all measure. So the grace of God in our service to Him does not negate rewards but rather makes them possible. However, the blessing Christ promised, the blessing of great reward, is a reward of grace. The blessing is promised even though it is not earned. Our rewards in Heaven are a result of God’s crowing His own gifts. This is the amazing story of God’s grace. God saves us by His grace and transforms us more and more into the likeness of His Son by His grace. In all our trials and afflictions, He sustains and strengthens us by His grace. #RandolphHarris 7 of 26
By the power of the Holy Ghost we may know the truth of all things which are right and expedient for us. We will receive strength, comfort and help to make good decisions and act with confidence in troubled times. God calls us by grace to perform our own unique functions within the Body of Christ. Then, again by grace, He gives to each of us the spiritual gifts necessary to fulfill our calling. As we serve God, He makes that service acceptable to Himself by grace, and then rewards us a hundredfold by grace. In Romans 1.17, Paul spoke of the gospel as revealing “a righteousness that is by faith from first to last”—that is, from beginning to end. That is also an appropriate term for grace, for faith is no more than the response to and appropriation of the grace of God. So the entire Christian life is a life lived under grace from first to last, from beginning to end, all “to praise of his glorious grace, which he has freely given us in the One he loves,” reports Ephesians 1.6. The Scriptural/Christian doctrine of work has an exalted origin because it is closely related to the doctrines of the creative energy of God and the image of God in humans. We meet God the Creator as a worker in Genesis 1.1-2.2. In fact, that entire section is a log of God’s work, ending with the statement that upon completion “He rested from all the work of creating that he had done,” reports Genesis 2.2. #RandolphHarris 8 of 26
As Milton expressed it: The planets in their stations listening stood, while the bring pomp ascended jubilant. “Open, ye everlasting gates,” they sung; “Open, ye Heavens, you living doors; let the great Creator, from his work return’d magnificent, his six days’ work, a World. (Paradise Lost, VII.563). God’s being a worker endows all legitimate work with an intrinsic dignity. The additional teaching of Genesis 1 is that “God created humans in his own image” (1.27). We are compelled to understand from this that the image of God in humans means humans are to be workers. The way we work will reveal how much we have allowed the image of God to develop in us. There is immense dignity in work and in being workers. Humans, you mist set this on your hearts: Your work matters to God! A further observation of great importance is that work was given to humans before the Fall, before sin, before imperfection: “Now the Lord God had planted a garden in the east, in Eden” (Genesis 2.8); “The Lord God took the human and put him in the Garden of Eden to work it and take care of it” (2.15). From this we come to the inescapable conclusion that work is good, despite the modern thinking that it is evil and dehumanizing. Having the power to receive personal inspiration will be necessary in the coming days. #Randolphharris 9 of 26
We do not consider manual work as a curse, or a biter necessity, not even as a means of making a living. We consider it as a high human function. As a basis of human life. The most dignified thing in the life of a human being and which ought to be free, creative. Humans ought to be proud of it. If we look at this from the viewpoint of one still at an early stage of spiritual formation, it is a major step forward just to sincerely desire, not to not sin, but to have different feelings—feelings that lead away from sin. At that early stage, one has to strongly want to not want what one now wants, and to want to want what does not now want. One has to feel strong revulsion toward the wrong feeling one now has or is likely to have and at the same time strong attraction to good feeling that one does not now feel. This proves to be absolutely necessary in order to “put off the old person” (involving the wrong feeling) and “put on the new person” (involving the good feeling). So, for example, one does not merely want to not assault others verbally, or to not fall into fornication, but one really wants to not have the feelings that lead to it and takes steps to avoid those feelings. If a strong and compelling vision of myself as one who is simply free from intense vanity or desire for wealth or for indulgence in pleasures of the flesh can possess me, then I am in a position to desire to not have the desires I now have. #RandolphHarris 10 of 26
If I want to purge myself of Worldly desires, those means ca be effectively sought to that end. The Vision Intent Mission (VIM) pattern of change will work here as elsewhere. This is a great time to be alive! He Lord needs each of us. This is our day; it is our time! And now let us look down into ourselves to discover there the struggle between separation and reunion, between sin and grace, in our relation to others, in our relation to ourselves, and in our relation to the Ground and aim of our being. If your soul responds to the description that I intend to give, words like “sin” and “separation”, “grace” and “reunion”, may have a new meaning for us. However, the words themselves are not important. It is the response of the deepest levels of our being that is important. If such a response were to occur among us this moment, we could say that we have known grace. Who has not, at some time, been lonely in the midst of a social event? The feeling of our separation from the rest of life is most acute when we are surrounded by it in noise and talk. We realize then much more than in moments of solitude how strange we are to each other, how estranged life is from life. Each one of us draws back into oneself. We cannot penetrate the hidden center of another individual; nor can that individual pass beyond the shroud that covers our own being. #RandolphHarris 11 of 26
Even the greatest love cannot break through the walls of the self. Who has not experienced that disillusionment of all great love? If one were to hurl away one’s self in complete self-surrender, one would become a nothing, without form or strength, a self without self, merely an object of contempt and abuse. Our generation knows more than the generation of our fathers about the hidden hostility in the ground of our souls. Today we know much about the profusive aggressiveness in every being. Today we can confirm what Immanuel Kant, the prophet of human reason and dignity, was honest enough to say: there is something in the misfortune of our best friends which does not displease us. Who amongst us is dishonest enough to deny that this is true also of one? Are we not almost always ready to abuse everybody and everything, although often in a very refined way, for the pleasure of self-elevation, for an occasion for boasting, for a moment of lust? To know that we are ready is to know the meaning of the separation of life from life, and of “sin abounding”. The most irrevocable expression of the separation of life today is the attitude of social groups within nations toward each other, and the attitude of nations themselves towards other nations. The walks of distance, in time and space, have been removed by technical progress; but the walks of estrangement between heat and heat have been incredibly strengthened. #RandolphHarris 12 of 26
The madness being seen in American streets provides too easy an excuse for us to turn our thoughts from our own selves. However, let us just consider ourselves and what we feel, when we read, this morning and tonight, that in the entire World nearly 1 million people have died from COVID-19, and the millions are freezing, burning up, being flooded out of their homes, are sick and dying, and starving to death. The strangeness of life to life is evident in the strange fact that we can know all this, and yet can live today, this morning, tonight, as though we were completely ignorant. And I refer to the most sensitive people amongst us. In both humankind and nature, life is separated from life. Estrangement prevails among all things that live. Sin abounds. It is important to remember that we are not merely separated from each other. For we are also separated from ourselves. Humans Against Themselves is not merely an abstract idea, but rather also indicates the rediscovery of an age-old insight. Humans are split within themselves. Life moves against itself through aggression, hate, and despair. We are wont to condemn self-love; but what we really mean to condemn is contrary to self-live. It is that mixture of selfishness and self-hate that permanently pursues us, that prevents us from loving others, and that prohibits us from losing ourselves in the love with which we are loved eternally. #RandolphHarris 13 of 26
One who is able to love oneself is able to love others also; one who has learned to overcome self-contempt has overcome one’s contempt for others. However, the depth of our separation lies in just the fact that we are not capable of a great and merciful divine love towards ourselves. On the contrary, in each of us there is an instinct of self-destruction, which is as strong as our instinct of self-preservation. In our tendency to abuse and destroy others, there is an open or hidden tendency to abuse and to destroy ourselves. Cruelty towards others is always also cruelty towards ourselves. Nothing is more obvious than the split in both our unconscious life and conscious personality. Without the help of modern psychology, Paul expressed that fact in his famous words, “For I do not do the good I desire, but rather the evil that I do not desire.” And then he continued in words that might well be the motto of all depth psychology: “Now if I should do what I do not wish to do, it is not I that do it, but rather sin which dwells within me.” The apostle sensed a split between one’s conscious will and one’s real will, between oneself and something strange within and alien to one. One was estranged from oneself; and that estrangement one called “sin”. One also called it a strange “law in one’s limbs,”, an irresistible compulsion. #RandolphHarris 14 of 26
How often we commit certain acts in perfect consciousness, yet with the shocking sense that we are being controlled by an alien power! That is the experience of the separation of ourselves from ourselves, which is to day sin,” whether or not we like to use that word. Thus, the state of our whole life is estrangement from others and ourselves, because we are estranged from the Ground of our being, because we are estranged from the origin and aim of our life. And we do not know where we have come from, or where we are going. We are separated from the mystery, the depth, and the greatness of our existence. We hear the voice of that depth; but our ears are closed. We feel that something radical, total, and unconditioned is demanded of us; but we rebel against it, try to escape its urgency, and will not accept its promise. We cannot escape, however. If that something is the Ground of our being, we are bound to it for all eternity, just as we are bound to ourselves and to all other life. We always remain in the power of that from which we are estranged. That fact brings us to the ultimate depth of sin: separated and yet bound, estranged and yet belonging, destroyed and yet preserved, the state which is called despair. Despair means that there is no escape. Despair is “the sickness unto death.” However, the terrible thing about the sickness of despair is that we cannot be released, not even through open or hidden suicide. #RandolphHarris 15 of 26
For we all know that we are bound eternally and inescapably o the Ground of our being. The abyss of separation is not always visible. However, it has become more visible to our generation than to the preceding generations, because of our feeling of meaninglessness, emptiness, doubt, and cynicism—all expressions of despair, of our separation from the roots and the meaning of our life. Sin in its most profound sense, sin, as despair, abounds amongst us. “Where sin abounded, grace did much more abound”, says Paul in the same letter in which he describes the unimaginable power of separation and self-destruction within society and the individual soul. He does not say these words because sentimental interests demand a happy ending for everything tragic. He says them because they describe the most overwhelming and determining experience of his life. In the pictures of Jesus as the Christ, which appeared to him at the moment of his greatest separation from other humans, from oneself and God, he found himself accepted in spite of his being rejected. And when found that he was accepted, he was able to accept himself and to be reconciled to others. The moment in which grace struck him and overwhelmed him, he was reunited with that to which he belonged, and from which we was estranged in utter strangeness. #RandolphHarris 16 of 26
Do we know what it means to be struck by grace? It dies not mean that we suddenly believe that God exists, or that Jesus is the Saviour, or that the Bible contains the truth. To believe that something is, is almost contrary to the meaning of grace. Furthermore, grace does not mean simply that we are making progress in our moral self-control, in our fight against special faults, and in our relationships to human and to society. Moral progress may be a fruit of grace; but it is not grace itself, and it can even prevent us from receiving grace. For there is too often a graceless acceptance of Christian doctrines and a graceless battle against the structures of evil in our personalities. Such a graceless relation to God may lead us by necessity either to arrogance or to despair. It would be better to refuse God and the Christ and the Bible than to accept Them without grace. For if we accept without grace, we do so in the state of separation, and can only succeed in deepening the separation. We cannot transform our lives, unless we allow them to be transformed by that stoke of grace. It happens; or it does not happen. And if we try to force it upon ourselves, just as it shall not happen so long as we think, in our self-complacency, that we have no need of it, certainly it does not happen. #RandolphHarris 17 of 26
Grace strikes us when we are in great pain and restlessness. It strikes us when we walk through the dark valley of meaningless and empty life. It strikes us when we feel that our separation is deeper than usual, because we have violated another life, a life which we loved, or from which we were estranged. It strikes us when our disgust for our own being, our indifference, our weakness, our hostility, and our lack of direction and composure have become intolerable to us. It strikes us when, year after year, the longed-for perfection of life does not appear, when the old compulsion reign within us as they have for decades, when despair destroys all joy and courage. Sometimes at that moment a wave of light breaks into our darkness, and it is as though a voice were saying: “You are accepted. You are accepted, accepted by that which is greater than you, and the name now; perhaps you will find it later. Do not try to do anything now; perhaps later you will do much. Do not seek for anything; do not perform anything; do not intend anything. Simply accept the fact that you are accepted!” If that happens to us, we experience grace. After such an experience we may not be better than before, and we may not believe more than before. However, everything is transformed. #RandolphHarris 18 of 26
In that moment, grace conquers sin, and reconciliation bridges the gulf of estrangement. And nothing is demanded of this experience, no religious or moral or intellectual presupposition, nothing but acceptance. In the light of this grace we perceive the power of grace in our relation to others and to ourselves. We experience the grace of being able to look frankly into the eyes of another, the miraculous grace of reunion of life with life. We experience the grace of understanding each other’s words. We understand not merely the literal meaning of the words, but also that which lies behind them, even when they are harsh or angry. For even then there is a longing to break through the walls of separation. We experience the grace of being able to accept the life of another, even if it be hostile and harmful to us, for, through grace, we know that it belongs to the same Ground to which we belong, and by which we have been accepted. We experience the grace which is able to overcome the tragic separation of the genders, of the generations, of the nations, of the races, of the cultures, and even the utter strangeness between humans and nature. Sometimes grace appears in all these separations to reunite us with those to whom we belong. For life belongs to life. #RandolphHarris 19 of 26
And in the light of this grace we perceive the power of grace in our relation to ourselves. We experience moments in which we accept ourselves, because we feel that we have been accepted by that which is greater than we. If only more such moments were given to us! For it is such moments that make us love our life, that makes us accept ourselves, not in our goodness and self-complacency, but in our certainty of the eternal meaning of our life. We cannot force ourselves to accept ourselves. We cannot compel anyone to accept oneself. However, sometimes it happens that we receive the power to say “yes” to ourselves, that peace enters into us and makes us whole, that self-hate and self-contempt disappear, and that our self is reunited with itself. Then we can say that grace has come upon us. “Sin” and “grace” are strange words; but they are not strange things. We can find them whenever we look into ourselves with searching eyes and longing hearts. They determine our life. They abound within us and in all of life. May grace more abound within us! Thus, according to these principles, every thing is full of God. Nothing exists but by His will. Nothing possesses any power but by His concession. It may seem that these principles rob nature, and all created beings, of every power, in order to render our dependency on the Deity still more sensible and immediate. #RandolphHarris 20 of 26
This theory argues surely more power in the Deity to delegate a certain degree of power to inferior creatures. It argues more wisdom to contrive at first the fabric of the World with such perfect foresight, that, of itself, and by its proper operation, it may serve all the purposes of providence, than if the great Creator were obliged every moment to adjust its parts, and animate by His breath all the wheels of that stupendous machine. “And it came to pass that they did stop and withdrew a pace from them. And Moroni said unto Zerahemnah, that we do not desire to be humans of blood. Ye know that ye are in our hands, yet we do not desire to slay you. Behold, we have not come out to battle against you that we might shed your blood for power; neither do we desire to bring any one to the yoke of bondage. However, this is the very cause for which ye have come against us; yea, and ye are angry with us because of our religion. However, nor, ye behold that the Lord is with us; and ye behold that he has delivered you into our hands. And now I would that ye should understand that this is done unto us because of our religion and our faith in Christ. And now ye see that ye cannot destroy this our faith. #RandolphHarris 21 of 26
Now ye see that this is the true faith of God; yea, ye se that God will support, and keep, and preserve us, so long as we are faithful unto him, and unto our faith, and our religion; and never will the Lord suffer that we shall be destroyed except we should fall into transgression and deny our faith. And now, Zerahemnah, I command you, in the name of that all-powerful God, who has strengthened our arms that we have gained power over you, by our faith, by our religion, and by our rites of worship, and by our church, and by the sacred support which we owe to our wives and our children, by that liberty which binds us to our lands and our country; yea, and also by the maintenance of the sacred word of God, to which we owe all our happiness; and by all that is most dear unto us—yea, and this is not all; I command you by all the desires which ye have for life, that ye deliver up your weapons of wars unto us, and we will seek not your blood, but we will spare your lives, if ye will go your way and come not again to war against us. And now, if ye do not this, behold, ye are in our hands, and I will command my men that they shall fall upon you, and inflict the wounds of death in your bodies, that ye may become extinct; and then we will see who shall have power over this people; yea, we will see who shall be brought into bondage. #RandolphHarris 22 of 26
“And now it came to pass that when Zerahemnah had heard these sayings he came forth and delivered up his sword and his cimeter, and his bow into the hands of Moroni, and said unto him: Behold, here are our weapons of war; we will deliver them up unto you, but we will not suffer ourselves to take an oath unto you, which we know that we shall break, and also our children; but take our weapons of war, and suffer that we may depart into the wilderness; otherwise we will retain our swords, and we will perish or conquer. Behold, we are not of your faith; we do not believe that it is God that has delivered us into your hands; but we believe that it is your cunning that has preserved you from our swords. Behold, it is your breastplates and your shields that have preserved you. And now when Zerahemnah had made an end of speaking these words, Moroni returned the sword and the weapons of war, which he had received, into Zerahemnah, saying: Behold, we will end the conflict. Now I cannot recall the words which I have spoken, therefore as the Lord liveth, ye shall not depart except ye depart with an oath that ye will not return again against us to war. Now as ye are in our hands we will spill your blood upon the ground, or ye shall submit to the conditions which I have promised. #RandolphHarris 23 of 26
“And now when Moroni had said these words, Zerahemnah retained his sword, and he was angry with Moroni, and he rushed forward that he might slay Moroni; but as he raised his sword, behold, one of Moroni’s soldiers smote it even to the Earth, and it broke by the hilt; and he also smote Zerahemnah that he took off his scalp and it fell to the Earth. And Zerahemnah withdrew from before them into the midst of his soldiers. And it came to pass that the soldiers who stood by, who smote off the scalp of Zerahemnah, took up the scalp from off the ground by the hair, and laid it upon the point of his sword, and stretched it forth unto them, saying unto them with a loud voice: Even as this scalp has fallen to the Earth, which is the scalp of your chief, so shall ye fall to the Earth except ye will deliver up your weapons of war and depart with a covenant of peace. Now there were many, when they heard these words and saw the scalp which was upon the sword, that were struck with fear; and many came forth and threw down their weapons of war at the feet of Moroni, and entered into a covenant of peace. And as many as entered into a covenant they suffered to depart into the wilderness. Now it came to pass that Zerahemnah was exceedingly wroth, and he did stir up the remainder of his soldiers to anger, to contend more powerfully against the Nephites. #RandolphHarris 24 of 26
“And now Moroni was angry, because of the stubbornness of the Lamanites; therefore he commanded his people that they should fall upon them and slay them. And it came to pass that they began to slay them; yea, and the Lamanites did contend with their sword and their might. However, behold, their naked skins and their bare heads were exposed to the sharp swords of the Nephites; yea, behold they were pierced and smitten, yea, and did fall exceedingly fast before the swords of the Nephites; and they began to be swept down, even as the soldier of Moroni has prophesied. Now Zerahemnah, when he saw that they were all about to be destroyed, cried mightily unto Moroni, promising that he would covenant and also his people with them, if they would spare the remainder of their lives, that they never would come to war again against them. And it came to pass that Moroni caused that the work of death should cease again among the people. And he took the weapons of war from the Lamanites; and after they had entered into a covenant with him of peace they were suffered to depart into the wilderness. Now the number of their dead was not numbered because of the greatness of the number; yea, the number of their dead was exceedingly great, both on the Nephites and on the Lamanites. #RandolphHarris 25 of 26
“And it came to pass that they did cast their dead into the waters of Sidon, and they have gone forth and are buried in the depths of the sea. And the armies of the Nephites, or of Moroni, returned and came to their houses and their lands. And thus ended the eighteenth year of the reign of the judges over the people of Nephi. And thus ended the record of Alma, which was written upon the plate of Nephi,” reports Alma 44.1-24. Surrounded by the forest’s trees I am surrounded by the spirits of the forest. I sit here, on the needles and leaves, and spread my arms in greeting. Come to me, if you wish; I hope for your coming. I wait here for you, hoping to see you. And if you do not come, I will still leave these gifts for you, for my hands are not closed. My hands are open in generosity towards you, God, they are extended in friendship towards you. Do you hear me, Lord? I am calling to you. Here I am, Lord: Please come to me. Here are gifts for you: Come and I will give them. I am calling you, Lord. Please come and talk to me. Riding the sound of the deep drumming, please come to me as I call to you. Please come to the rhythm of the heartfelt pounding, please come to me as I call you here. Dear Lord in Heaven, please come to me as I call you hear. #RandolphHarris 26 of 26
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I Feared Dying, Not Because of Death, but Because it Would End My Career!
People talk about what they do all day and how they feel about what they do. Every society faces not merely a succession of probable futures, but an array of possible futures, and a conflict over preferable futures. The pace of events is moving so fast that unless we can find some way to keep our sights on tomorrow, we cannot expect to be in touch with today. Millions of people regard their work as something they must bear, a living indignity. Their feelings are not without precedent. A dark could of dissatisfaction blankets today’s work force. For the overwhelming majority, work is dull and meaningless. This pervasive discontent has spawned the paradoxical problems of laziness on the one hand and overwork on the other. Twenty five percent of employees gives one’s best effort on the job, and about twenty percent of the average worker’s time is wasted, thus producing, in effect, a four-day work week. However, sloth is an epidemic, so is over overwork. Moonlighting is a way of life for a substantial part of our work force. When the workers at a rubber manufacturing plant in Akron, Ohio USA, were given six-hour workdays—and over half of them took on a second full- or part-time job—this was a classic illustration! #RandolphHarris 1 of 25
The managerial counterpart to workers’ moonlighting is the workaholism of those who sublimate everything—family, leisure, friends, church—to career. The depths to which careerism can go is chronicled and is extreme but not an uncommon expression when a man confessed he feared dying, not because of death, but because it would end his career. This mind-set has produced an unending list of shallow folk-religion epigrams which tout the requisite qualities of successful careers: discipline—creativity is two percent inspiration and ninety eight percent perspiration; goals—if you aim at nothing, you will hit it every time; savvy—success in life some not from holding a good hand, but from playing a poor hand well; perseverance—tough times never last, but tough people do; vision—some people dream dreams and ask, Why? I dream dreams and ask, Why not?; self-confidence—believe in God, and you are halfway there; believe in yourself, and you are three-quarters there. The careerists who espouse the hubris of these credos wrongly think themselves heirs of the Protestant work ethic, but they are anything but that, as we shall see. This delusion takes on personally tragic dimensions, because surveys have indicated that the work ethics of Christians and non-Christians are virtually identical. #RandolphHarris 2 of 25
At church they swear allegiance to values informed by creeds and Scriptures. However, at work they bow to idols of expedience and career success. Moral camouflage has become de rigueur (required by etiquette or current fashion) in the workplace. The plain truth is, many Christian humans miserably fail in their work ethics either because of sloth or overwork or, ironically, both. What we need is a work ethic which is informed by God’s Word and religiously lived out in the workplace and the Church. The reason this is so important is that most of us spend eight to twelve of our sixteen waking hours at work five or six days a week. So how we work not only reveals who we are, but determines what we are. The Christian discipline of work must be observed de rigueur wherever God has placed us. “Moreover the law entered, that the offence might abound. However, where in abounded, grace did much more abound,” reports Romans 5.20. Thee words of Paul summarize his apostolic experience, his religious message as a whole, and the Christian understanding of life. To discuss theses words, or to make them the text of even several sermons, has always seemed impossible to me. I have never dared to use them before. #RandolphHarris 3 of 25
However, something has driven me to consider these words during the past few months, a desire to give witness to the two facts which appeared to me, in hour of retrospection, as the all-determining facts of our life: the abounding sin and the greater abound of grace. There are few words more strange to most of us than “sin” and “grace.” They are strange, just because they are so well-known. During the centuries they have received distorting connotations, and have lost so much of their genuine power that we must seriously ask ourselves whether we should use them at all, or whether we should discard them as useless tools. However, there is a mysterious fact about the great words of our religious tradition: they cannot be replaced. All attempts to make substitutions, including those I have tried myself, have failed to convey the reality that was to be expressed; they have led to shallow and important talk. There are no substitutes for words like “sin” and “grace”. However, there is a way of rediscovering their meaning, the same way that leads us down into the depths of our human existence. In that depth these words were conceived; and there they gained power for all ages; there they must be found again by each generation, and by each of us for ourselves. #RandolphHarris 4 of 25
Let us therefore try to penetrate the deeper levels in our life, in order to see whether we can discover in them the realities of which our text speaks. It seems desirable at this point, in order to prevent misunderstanding to discuss briefly the nature of moral theory. I shall do this by explaining in more detail the concept of a considered judgment in reflective equilibrium and the reasons for introducing it. Let us assume that each person beyond a certain age and possessed of the requisite intellectual capacity develops a sense of justice under normal social circumstances. We acquire a skill in judging things to be just and unjust, and in supporting these judgments by reasons. Moreover, we ordinarily have some desire to act in accord with there pronouncements and expect a similar desire on the part of others. Clearly this moral capacity is extraordinarily complex. To see this suffices to note the potentially infinite number and variety of judgments that we are prepared to make. The fact that we often do not know what to day, and sometime find our minds unsettled, does not detract from the complexity of the capacity we have. Now one may think of moral philosophy at first (and I stress the provisional nature of the view) as the attempt to describe our moral capacity; or, in the present case, one may regard a theory of justice. #RandolphHarris 5 of 25
This enterprise is very difficult. For by such a description is not meant simply a list of the judgments on institutions and actions that we are prepared to render, accompanied with supporting reasons when these are offered. Rather, what is required is a formulation of a set of principle which, when conjoined to our beliefs and knowledge of the circumstances, would lead is to make these judgements with their supporting reasons were we to apply these principles conscientiously and intelligently. A conception of justice characterizes our moral sensibility when the everyday judgments we do make are in accordance with its principles. These principles can serve as part of the premises of an argument which arrives at the matching judgments. We do not understand our sense of justice until we know in some systematic way covering a wide range of cases what these principles are. Only a deceptive familiarity with our everyday judgments and our natural readiness to make them could conceal the fact that characterizing our moral capacities is an intricate task. The principles which describe them must be presumed to have a complex structure, and the concepts involved will require a serious study. #RandolphHarris 6 of 25
A useful comparison here is with the problem of describing the sense of grammaticalness that we have for the sentences of our native language. In this case the aim is to characterize the ability to recognize well-formed sentences by formulating clearly expressed principles which make the same discrimination as the native speaker. This is a difficult undertaking which, although still unfinished, is known to require theoretical constructions that far outrun the ad hoc precepts of our explicit grammatical knowledge. A similar situation presumably holds in moral philosophy. There is no reason to assume that our sense of justice can be adequately characterized by familiar common-sense precepts, or derived from the more obvious learning principles. A correct account of moral capacities will certainly involve principles and theoretical constructions which go much beyond the norms and standards cited in everyday life; it may eventually require fairly sophisticated mathematics as well. This is to be expected, since on the contract view theory of justice is part of the theory of rational choice. Thus the idea of the original position and of an agreement on principles there does not seem too complicated or unnecessary. Indeed, these notions are rather simple and can serve only as a beginning. #RandolphHarris 7 of 25
So far, though, I have not said anything about considered judgments. Now, as already suggested, they enter as those judgments in which our moral capacities are most likely to be displayed without distortion. Thys in deciding which of our judgement to take into account we may reasonably select some and exclude others. For example, we can discard those judgments made with hesitation, or in which we have little confidence. Similarly, those given when we are upset or frightened, or when we stand to gain one way or the other can be left aside. All these judgments are likely to be erroneous or to be influenced by an excessive attention to our own interests. Considered judgements are simply those rendered under conditions favourable to the exercise of the sense of justice, and therefore in circumstances where the more common excuses and explanations making a mistake do not obtain. The person making the judgment is presumed, then, to have the ability, the opportunity, and the desires to reach a correct decision (or at least, not the desire not to). Moreover, the criteria that identify these judgments are not arbitrary. They are, in fact, similar to those that single out considered judgments of any kind. #RandolphHarris 8 of 25
And once we regard the sense of justice as a mental capacity, as involving the exercise of thought, the relevant judgments are those given under conditions favourable for deliberating and judgment in general. Have the people of our time still a feeling of sin? Do they, and do we, still realize that sin does not mean an immoral act, that “sin” should never be used in the plural, and that not our sins, but rather our sin is the great, all-pervading problem of our life? Do we still know that it is arrogant and erroneous to divine humans by calling some “sinners” and others “righteous”? For by way of such a division, we can usually discover that we ourselves do not quite belong to the “sinners”, since we have avoided heavy sins, have made some progress in the control of this or that sin, and have been even humble enough not to all ourselves “righteous”. Are we still able to realize that this kind of thinking and feeling about sin is far removed from what the great religious tradition, both within and outside the Bible, has meant when it speaks of sin? I should like to suggest another word to you, not as a substitute for the word “sin”, but as a useful clue in the interpretation of the word “sin”: “separation”. #RandolphHarris 9 of 25
Separation is an aspect of the experience of everyone. Perhaps the word “sin” has the same root as the word “asunder”. In any case, sin is separation. To be in the state of sin is to be in the state of separation. And separation is threefold: there is separation among individual lives, separation of humans from oneself, and separation of all humans from the Ground Being. This three-fold separation constitutes the state of everything that exists; it is a universal fact; it is the fate of every life. And it is our human fate in a very special sense. For we as humans know that we are separated. We not only suffer with all other creatures because of the self-destructive consequences of our separation, but also know why we suffer. We know that we are estranged from something to which we really belong, and with which we should be united. We know that the fate of separation is not merely a natural event like a flash of sudden lightening, but that it is an experience in which we actively participate, in which our whole personality is involved, and that, as fate, it is also guilt. Separation which is fate and guilt constitutes the meaning of the word “sin”. It is this which is the state of our entire existence, from its very beginning to its very end. Such separation is prepared in the mother’s womb, and before that time, in every preceding generation. #RandolphHarris 10 of 25
Separation is manifest in the special actions of our conscious life. It reached beyond our graves into all succeeding generations. It is our existence itself. Existence is separation! Before sin is an act, it is a state. We can say the same thing about grace. For sin and grace are bound to each other. We do not even have a knowledge of sin unless we have already experienced the unity of life, which is grace. And conversely, we could not grasp the meaning of grace without having experienced the separation of life, which is sin. Grace is just as difficult to describe as sin. For some people, grace is the willingness of a divine king and a father to forgive over and again the foolishness and weakness of his subjects and children. We must reject such a concept of grace; for it is a merely childish destruction of a human dignity. For others, grace is a magic power in the dark places of the soul, but a power without any significance for practical life, a quickly vanishing and useless idea. For others, grace is the benevolence that we may find beside the cruelty and destructiveness in life. However, it does not mater whether we say “life goes on”, or whether we say “there is grace in life”; if grace means no more than this, the word should, and will, disappear. For other people, grace indicates the gifts that one has received from nature or society, and the power to do good things with the help of those gifts. #RandolphHarris 11 of 25
However, grace is more than gifts. In grace something is overcome; grace occurs “in spite of” something; grace occurs in spite of separation and estrangement. Grace is the reunion of life with life, the reconciliation of the self with itself. Grace is the acceptance of that which is rejected. Grace transforms fate into a meaningful destiny; it changes guilt into confidence and courage. There is something triumphant in the word “grace”: in spite of the abounding of sin grace abounds much more. Implicit in the emphasis of orthodox psychotherapy is the point of view that the neurotic is a person who once had a problem, and that the resolution of this past problem is the goal of psychotherapy. The whole approach to treatment through memory and the past indicates this assumption, which runs directly counter to everything we observe about neurosis and the neurotic. The neurotic is not merely a person who once had a problem, one is a person who has a continuing problem, here and now, in the present. Although it may well be that one is acting the way one is today “because” of things that happened to one in the past, one’s difficulties today are connected with the ways one is acting today. One cannot get along in the present, and unless one learns how to deal with problems as they arise, one will not be able to get along in the future. #RandolphHarris 12 of 25
The goal of therapy is to reunite the individual with one’s soul and give one the means with which one can solve one’s present problems and any that may arise tomorrow or next years. That tool is self-support, and this one achieves by dealing with oneself and one’s problems with all the means presently at one’s command, right now. If one can become truly aware at every instant of oneself and one’s actions on whatever level—fantasy, verbal or physical—one can see how one is producing one’s difficulties, one can see what one’s present difficulties are, and one can help oneself to solve them in the present, in the here and now. Each one the individual solves makes easier the solution for the next, for every solution increases one’s self-support. It is usual for humans, in such difficulties, to have resource to some invisible intelligent principle, as the immediate cause of that event, which surprises them, and which they think, cannot be accounted for from the common powers of nature. However, philosophers, who carry their scrutiny a little farther, immediately perceive, that, even in the most familiar events, the energy of the cause is as unintelligible as in the most unusual, and that we only learn by experience the frequent conjunctions of objects, without being ever able to comprehend any thing like connection between them. #RandolphHarris 13 of 25
Here then, many philosophers think themselves obliged by reason to have recourse, on all occasions, to the same principle, which the vulgar never appeal to but in cases, that appear miraculous and supernatural. They acknowledge mind and intelligence to be, not only the ultimate and original cause of all things, but the immediate and sole cause of every event, which appears in nature. They pretend, that those objects, which are commonly denominated causes, are in reality nothing but occasions; and that the true and direct principle of every effect is not any power or force in nature, but a volition of the Supreme Being, who wills, that such particular objects should, forever, be conjoined with each other. Instead of saying, that one billiard-ball moves another, by a force, which it has derived from the author of nature; it is the Deity oneself, they say, who, by particular volition, moves the second ball, being determined to this operation by the impulses of the first ball; in consequence of those general laws, which one has laid down to oneself in the government of the Universe. However, philosophers advancing still in their enquiries, discover, that, as we are totally ignorant of the power, on which depends the mutual operation of bodies, we are no less ignorant of that power, on which depends the operation of mind on body, or of body on mind. #RandolphHarris 14 of 25
Nor are we able, either from our senses or consciousness, to assign the ultimate principle in one cause, more than the other. The same ignorance, therefore, reduces them to the same conclusions. They assert, that the Deity is the immediate cause of the union between soul and body; and that they are not the organs of sense, which, being agitated by external objects, produce sensations in the mind; but that it is a particular volition of our omnipotent Maker, which excites such sensation, in consequence of such a motion in the organ. In like manner, it is not any energy in the will, that produces local motion in our members: It is God himself, who is pleased to second our will, in itself impotent, and to command that motion, which we erroneously attribute to our own power and efficacy. Nor do philosophers stop at this conclusion. They sometimes extend the same inference to the mind itself, in its internal operations. Our mental vision or conception of ideas is nothing but a revelation made to us by our Maker. When we voluntarily turn our thought to any object, and rise up its image in the fancy; it is not the will which crates the idea: It is the Universal Creator, who discover it to the mind, and renders it present to us. “And now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them. And Alma, also, himself, could not rest, and he also went forth. #RandolphHarris 15 of 25
“Now we shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order of God by which they were called. And now I return to an account of the wars between the Nephites and the Lamanites, in the eighteenth year of the reign of the judges. For behold, it came to pass that the Zoramites became Lamanites; therefore, in the commencement of the eighteenth year the people of the Nephites saw that the Lamanites were coming upon them; therefore they made preparations for war; yea, they gathered together their armies in the land of Jershon. And it came to pass that the Lamanites came with their thousands; and they came into the land of Antionum, which is the land of the Zoramites; and a man by the name of Zerahemnah was their leader. And now, as the Amalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed chief captains over the Lamanites, and they were all Amalekites and Zoramites. Now this he did that he might preserve their hatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs. #RandolphHarris 16 of 25
“For behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into bondage. And now the design of the Nephites was to support their lands, and their houses, and their wives, and their children, that they might preserve them from the hands of their enemies; and also that they might preserve their rights and their privileges, yea, and also their liberty, that they might worship God according to their desires. For they knew that if they should fall into the hands of the Lamanites, that whosoever should worship God in spirit and in truth, the true and the living God, the Lamanites would destroy. Yes, and they also knew the extreme hatred of the Lamanites towards their brethren, who were the people of Anti-Nephi-Lehi, who were called the people of Ammon—and they would not take up arms, yea, they had entered into a covenant and they would not break it—therefore, if they should fall into the hands of the Lamanites they would be destroyed. And the Nephites would not suffer that they should be destroyed; therefore they gave them lands for their inheritance. #RandolphHarris 17 of 25
“And the people of Ammon did give unto the Nephites a large portion of their substance to support their armies; and thus the Nephites were compelled, alone, to withstand against the Lamanites, who were a compound of Laman and Lemuel, and the sons of Ishmael, and all those who had dissented from the Nephites, who were Amalekites and Zoramites, and the descendants of the priests Noah. Now those descendants were as numerous, nearly, as were the Nephites; and this the Nephites were obliged to contend with their brethren, even unto bloodshed. And it came to pass as the armies of the Lamanites had gathered together in the land of Antionum, behold, the armies of the Nephites were prepared to meet them in the land of Jershon. Now, the leader of the Nephites, or the man who has been appointed to be the chief captain over the Nephites—now the chief captain took the command of all the armies of the Nephites—and his name was Moroni; and Moroni took all the command, and the government of their ways. And he was only twenty and five years old when he was appointed chief captain over the armies of the Nephites. And it came to pass that he met the Lamanites in the borders of Jershon, and his people were armed with swords, and with cimeters, and all manner of weapons of war. #RandolphHarris 18 of 25
“And when the armies of the Lamanites saw that the people of Nephi, or that Moroni, has prepared his people with breastplates and with arm-shields, yea, and also shields to defend their heads, and also they were dressed with thick clothing—now the army of Zerahemnah was not prepared with any such thing; they had only their swords and their cimeters, their bows and their arrows, their stones, and their slings; and they were naked, save it were a skin which was girded about their loins; yea, all were naked, save it were the Zoramites, and the Amalekites. However, they were not armed with breastplates, nor shields—therefore, they were exceedingly afraid of the armies of the Nephites because of their armour, notwithstanding their number being so much greater than Nephites. Behold, not it came to pass that they durst not come against the Nephites in the borders of Jerson; therefore they departed out of the land of Antionum into the wilderness, and took their journey around about in the wilderness, away by the head of the river Sidon, that they might come into the land of Manti and take possession of the land; for they did not suppose that the armies of Moroni would know whither they had gone. #RandolphHarris 19 of 25
“However, it came to pass, as soon as they had departed into the wilderness Moroni sent spies into the wilderness to watch their camp; and Moroni, also, knowing of the prophecies of Alma, sent certain humans unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites. And it came to pass that the word of the Lord came unto Alma, and Alma informed the messengers of Moroni, that the armies of the Lamanites were marching round about in the wilderness, that they might come over into the and of Manti, that they might commence an attack upon the weaker part of the people. And those messengers went and delivered the message unto Moroni. Now Moroni, leaving a part of his army in the land of Jershon, lest by any means a part of the Lamanites should come into that land and take possession of the city, took the remaining part of his army and marched over into the land of Manti. And he caused that all the people in that quarter of the land should gather themselves together to battle against the Lamanites, to defend their lands and their country, their rights and their liberties; therefore they were prepared against the time of the coming of the Lamanites. #RandolphHarris 20 of 25
“And it came to pass that Moroni caused this his army should be secret in the valley which was near the bank of the river Sidon, which was on the west of the river Sidon in the wilderness. And Moroni placed spies round about, that he might know when the camp of the Lamanites should come. And now, as Moroni knew the intention of the Lamanites, that it was their intention to destroy their brethren, or to subject them and bring them into bondage that they might establish a kingdom unto themselves over all the land; and he also knowing that it was the only desire of the Nephites to preserve their lands, and their liberty, and their church, therefore he thought it no sin that he should defend them by stratagem; therefore, he found by his spies which course the Lamanites were to take. Therefore, he divided his army and brought a part over into the valley, and concealed them on the east, and on the south of the hill Riplah; and the remainder he concealed in the west valley, in the west of the river Sidon, and so down into the borders of the land of Manti. And thus having placed his army according to his desire, he was prepared to meet them. And it came to pass that the Lamanites came upon the north of the hill, where a part of the army of Moroni was concealed. #RandolphHarris 21 of 25
“And as the Lamanites has passed the hill Riplah, and came into the valley, and began to cross the river Sidon, the army which was concealed on the south of the hill, which was led by a man whose name was Lehi, and he led his army forth and encircled the Lamanites about on the east in their rear. And it came to pass that the Lamanites, when they saw the Nephites coming upon them in their rear, turned them about and began to contend with the army of Lehi. And the work of death commenced on both sides, but it was more dreadful on the part f the Lamanites, for their nakedness was exposed to the heavy blows of the Nephites with their swords and their cimeters, which brought death almost at every stroke. While on the other hand, there was now and then a man fell among he Nephites, by their swords and the loss of blood, they being shielded for the more vital parts of the body, or the more vital part of the body being shielded from the strokes of the Lamanites, by their breastplates, and their armshields, and their head-plates; and thus the Nephites did carry on the work of death among the Lamanite. And it came to pass that the Lamanites became frightened, because of the great destruction among them, even until they began to flee towards the river Sidon. #RandolphHarris 22 of 25
“And they were pursued by Lehi and his men; and they were driven by Lehi into the waters of Sidon, and they crossed the waters of Sidon. And Lehi retained his armies upon the bank of the river Sidon that they should not cross. And it came to pass that Moroni and his army met the Lamanites in the valley, on the other side of the river Sidon, and began to fall upon them and to slay them. And the Lamanites did flee again before them, toward the land of Manti; and they were met again by the armies of Moroni. Now in this case the Lamanites did fight exceedingly; yea, never had the Lamanites been known to fight exceedingly; yea, never had the Lamanites been know to fight with such exceedingly great strength and courage, no, not even from the beginning. And they were inspired by the Zoramites and the Amalekites, who were their chief captains and leaders, and by Zerahemnah, who was their chief captain, or their chief leader and commander; yea, they did fight like dragons, and many of the Nephites were slain by their hands, yea, for they did smite in two many of their head-plates, and they did pierce man of the breastplates, and they did smite off many of their arms; and this the Lamanites did smite in their fierce anger. #RandolphHarris 23 of 25
“Nevertheless, the Nephites were inspired by a better cause, for they were not fighting for a monarchy nor power but they were fighting for their homes and their liberties, their wives and children, and their all, yes, for their rites of worship and their church. And they were doing that which they felt was the duty to which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: Inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies. And again, the Lord has said that: Ye shall defend your families even unto bloodshed. Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion. And it came to pass that when the humans of Moroni saw the fierceness and the anger of the Lamanites, they were about to shrink and flee from them. And Moroni, perceiving their intent, sent forth and inspired their hearts with these thoughts—yea, the thoughts of their lands, their liberty, yea, their freedom from bondage. And it came to pass that they turned upon the Lamanites, and they cried with one voice unto the Lord their God, for their liberty and their freedom from bondage. #RandolphHarris 24 of 25
“And they began to stand against the Lamanites with power; and in the selfsame hour that they cried unto the Lord for their freedom, the Lamanites began to flee before them; and they fled even to the waters of Sidon. Now, the Lamanites were more numerous, yea, by more than double the number of the Nephites; nevertheless, they were driven insomuch that they were gathered together in one body in the valley, upon the bank by the river Sidon. Therefore the armies of Moroni encircled them about, yes, even on both sides of the river, for behold, on the east were the humans of Lehi. Therefore when Zerahemnah saw the humans of Lehi on the east of the river Sidon, and the armies of Moroni on the west of the river Sidon, that they were encircled about by the Nephites, they were struck with terror. Now Moroni, when he saw their terror, commanded his humans that they should stop shedding their blood,” reports Alma 43.1-54. Within the tangle of bushes and wines, among the stones and under fallen trees, the spirit of God is in the forest waiting for me. I go to Him with gifts as a token friendship. Hidden from me in the forest around me within each tree, behind each rock, the Spirit of God is gathered, unseen by people who walk, heavy-footed, through the World. I will sit quietly and wait for you, leaving you these gifts. #RandolphHarris 25 of 25
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Lives Have Been Elevated and Lives Have Been Cast Down by Human Speech!
Life is an answered question, but let us believe in the dignity and importance of the question. All laws being founded on rewards and punishments, it is supposed as a fundamental principle, that these motives have a regular and uniform influence on the mind, and both produce the god and prevent the evil actions. We may give to this influence what name we please; but, as it is usually conjoined with the action, it must be esteemed a cause, and be looked upon as an instance of that necessity, which we would here establish. The only proper object of hatred or vengeance, is a person or creature, endowed with thought and consciousness; and when any criminal or injurious actions excite that passion, it is only by their relation to the person, or connexion with one. Actions are, by their very nature, temporary and perishing; and where they proceed not from some case in the character and disposition of the person who performed them, they can neither redound to one’s honour, if good; nor infamy, if evil. The actions themselves may be blameable; they may be contrary to all the rules of morality and religion: However, the person is not answerable for them; and as they proceeded from nothing in one, that is durable and constant, and leave nothing of that nature behind them, it is impossible one can, upon their account, become the object of punishment or vengeance. #RandolphHarris 1 of 21
According to the principle, therefore, which denies necessity, and consequently causes, a human is as pure and untainted, after having committed the most horrid crime, as at the first moment of one’s birth, nor is one’s character any wise concerned in one’s actions; since they are not derived from it, and the wickedness of the one can never be used as a proof of the depravity of the other. Humans are not blamed for such actions, as they perform ignorantly and casually, whatever may be the consequences. Why? but because the principles of these actions are only momentary, and terminate in them alone. Humans are less blamed for such actions as they perform hastily and unpremeditatly, than for such as proceed from deliberation. For what reason? but because a hasty temper, though a constant cause of principle in the mind, operates only by intervals, and infects not the whole character. Again, repentance wipes off every crime, if attended with a reformation of life and manners. How is this to be accounted for? but by asserting, that actions render a person criminal, merely as they are proofs of criminal principles in the mind; and when, by an alteration of these principles, they cease to be just proofs, they likewise cease to be criminal. However, expect upon the doctrine of necessity, they never were just proofs, and consequently never were criminal. #RandolphHarris 2 of 21
When any opinion leads to absurdities, it is certainly false; but it is not certain than an opinion is false, because it is of dangerous consequence. By liberty, then, we can only mean a power of acting or not acting, according to the determinations of the will; that is, if we choose to remain at rest, we may; if we choose to move, we also may. We believe that our actions are subject to our own will, on most occasions; and imagine we believe, that the will itself is subject to nothing, because, when by a denial of it we are provoked to try, we believe, that it moves easily every way, and produces an image of itself, even on that side, on which it did not settle. This image, or faint motion, we persuade ourselves, could, at that time, have been completed into the thing itself; because, should that be denied, we find, upon a second trial, that, at present, it can. We consider not, that the fantastical desire of showing liberty, is here the motive of our actions. And it seems certain, that, however we may imagine we feel a liberty within ourselves, a spectator can commonly infer our actions from our motives and character; and even where one cannot, one concludes in general, that one might, were one perfectly acquainted with every circumstance of our situation and temper, and the most secret springs of our complexion and disposition. Now this is the very essence of necessity, according to the foregoing doctrine. #RandolphHarris 3 of 21
It seems a proposition, which will not admit of much dispute, that all our ideas are nothing but copies of our impressions, or, in other words, that it is impossible for us to think of anything, which we have not antecedently felt, either by our external or internal senses. I have endeavoured to explain and prove this proposition, and have expressed my hopes, that, by a proper application of it, humans many reach a greater clearness and precision in philosophical reasoning, than that they have hitherto been able to attain. Complex ideas may, perhaps, be well known by definition, which is nothing but an enumeration of those parts or simple ideas, that compose them. However, when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resources are we then possessed of? By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view? Procedure the impressions or original, sentiments, from which these ideas are copied. These impressions are all strong and sensible. They admit not of ambiguity. They are not only places in a full light themselves, but many throws light on their correspondent ideas, which lie in obscurity. #RandolphHarris 4 of 21
And by this means, we may, perhaps, attain a new microscope or species of optics, by which, in the moral sciences, the most minute, and most simple ideas may be so enlarged as to fall readily under our apprehension, and be equally known with the grossest and most sensible ideas, that can be the object of our enquiry. To be fully acquainted, therefore, with the idea of power of necessary connexion, let us examine its impression; and in order to find the impression with greater certainty, let us search for it in all the courses, from which it may possible be derived. It may be said, that we are every moment conscious of internal power; while we feel, that, by the simple command of our will, we can move the organs of our body, or direct the faculties of our mind. An act of volition produces motion in our limbs, or raises a new idea in our imagination. This influence of the will we know by consciousness. Hence we acquire the idea of power or energy; and are certain, that we ourselves and all other intelligent beings are possessed of power. This idea, then, is an idea of reflection, since it arises from reflecting on the operations of our own mind, and on the command which is exercised by will, both over the organs of the body and faculties of the soul. #RandolphHarris 5 of 21
This influence, we may observe, is a fact, which, like all other natural events, can be known only by experience, and can never be foreseen from any apparent energy or power in the cause, which connects it with the effect, and renders the one an infallible consequence of the other. The motion f our body follows upon the command of our will. Of this we are every moment conscious. However, the means, by which this effected; the energy, by which the will performs so extraordinary an operation; of this we are so far from being immediately conscious, that it must for ever escape our most diligent enquiry. For first; is there any principle in all nature more mysterious than the union of soul with body; by which a supposed spiritual substance acquires such an influence over a material one, that the most refined thought is able to actuate the grossest matter? Were we empowered, by a secret wish, to remove mountains, or control the planets in their orbit; this extensive authority would not be more extraordinary, nor more beyond our comprehension. However, if by conscious we perceived any power or energy in the will, we must know the secret union of the soul and body, and the nature of both these substances; by which the one is able to operate, in so many instances, upon the other. #RandolphHarris 6 of 21
However, consciousness never deceives. Consequently, we are ever conscious any power. We learn the influence of our will from experience alone. And experience only teaches us, how one event constantly follows another; without instructing us in the secret connexion, which binds them together, and renders them inseparable. Interest in the truth is at the heart of our conversation. Our word “conversation” derives from the same Latin root as “conversion” does, and the possibility of a conversation, of a “turning around,” is always inherent in any true conversation, for when we converse we take part in a game in which exchange, not victory, is the goal, an intellectual game in which no one stars and everyone wins. So much for the preliminaries. We are witnessing the quiet demise of the art of letter writing. Can we still rescue the art of conversation? I fear we cannot, and I find that—to put it mildly—a great pity. I would even go a step further and call it a dreadful shame, for it is symptomatic of a defect in our culture that is no only regrettable but may also prove lethal. Perhaps I can put what I mean this way: We find ourselves giving more and more of our time and energy to things that have a point, that produce results. And when all is said and done, what are those results? Money, perhaps, or fame or a promotion. We hardly ever consider doing something any more that has no purpose. #RandolphHarris 7 of 21
We have forgotten that it is possible, even desirable and, above all, pleasurable to do something without a specific goal in mind. One of life’s greatest pleasures is to make use of our powers not to attain a goal but for the sake of an activity itself. Take love, for example. Love has no purpose, though many people might say: Of course it does! It is love, they say, that enables us to satisfy our pleasures of the flesh, marry, have children, and live a normal, middle-class or upper middle-class life. That is the purpose of love. And that is why love is so rare these days, love without goals, love in which the only thing of importance is that act of loving itself. In this kind of love it is being and not consuming that plays the key role. It is human self-expression, the full play of our human capacities. However, in a culture like ours, which is exclusively oriented to external goals like success, production, and consumption, we can easily lose sight of that kind of love. It fades so far into the distance that we can hardly even imagine it as a reality any more. Conversation has become either a commodity or a way of doing battle If the conversational battle takes place in the presence of a large audience, then it assumes the quality of a gladiatorial contest. #RandolphHarris 8 of 21
The participants go for each other’s throats, and each one tries to destroy the other. Or they converse merely to show how clever or superior they are. Or they converse to prove to themselves that they are in the right once again. Conversation is a way of demonstrating to themselves that what they happen to think is indeed correct. They go into conversation determined not to admit any new thoughts into their minds. They have their opinion. Each knows what the other will say. Let me give you a little example of what I mean. Suppose two people are on their way home together, two colleagues of mine, two psychoanalysts, and one of them says, “I am kind of tired.” And the other replies, “Me, too.” Now that many sound like a rather banal exchange, but it is not necessarily, for if these two people do the same kind of work, then they know just what the other’s tiredness is like, and so they have engaged in genuine, human communication: “We are both tired, and we have each let the other know how tired we are.” That is much more of a conversation than when two intellectuals start throwing big words around in a discussion of the latest theory about this or that. They are simply holding two separate monologues and do not touch each other at all. #RandolphHarris 9 of 21
The art of conversation and joy in conversation (conversation in the sense of being open, being together, usually takes verbal form, but it can also take the form of movement in dancing; there are many ways to converse)—these things will become possible again only if major changes take place in our culture, that is, only if we can rid ourselves of our monomaniacal, goal-oriented way of life. We need to cultivate attitudes that recognize the expression and full realization of human potential as the only worthwhile goals in life. To put it in the simplest possible terms: What matters is being as opposed to having, to just using and consuming and getting ahead. We have much more free time than we used to have (in many cases, as a society people have more leisure time, but a minority of the people have no free time at all), and therefore more opportunity for conversation. However, the more the external circumstances of our lives encourage it, the less internal inclination toward it we seem to have. There is too much that interferes with that being together that keeps a community sane and healthy; there are too many gadgets and Facebook and machines that get in our way. It seems that a very specific and pervasive attitude prevents us from engaging in what we have been calling “conversation” here. #RandolphHarris 10 of 21
And now with COVID-19, people are afraid to talk to each other, they will not hug each other nor shake hands, they are prohibited by law from going to church or the hair salon, and schools. Many people can no longer gather in large groups, even in their own homes, so society is becoming anti-social out of fear and the fear is being enforced by state and local governments in the forms of fines, jail time, and other penalties. However, even before COVID-19 was instilling fear in society, I think we could even say that many people (probably the great majority) are afraid of being left alone with each other without some plan of action, without a radio, or Smart TV, without a subject to discuss, without an agenda. They are afraid and feel totally lost. They have no idea what to say to each other. I do not know if this is holds true in Germany or Japan or China, but in the United States of America it is customary never to invite a single individual or just one other couple to your home. You always have to have more guests, because it can be embarrassing if you are only four. In a small company you have to work hard to keep things from being boring, unless you plan to play all your old Motown records. #RandolphHarris 11 of 21
If you have a party of six, you still will not have any real conversation, but you will at least avoid painful lulls in the chatter. Somebody will always have something to say. When one person runs out of subjects, someone else can step in. It is a kind of double concert. The music never stops, but no real conversation takes. Place. Victorian times where different, houses were sectioned off into many rooms and often times had a front parlor, near the foyer, to great guest, and another parlor in the back of the house for family. People also had intimate and meaning conversations because traveling was more complicated and communication in general was. So the Victorians enjoyed their intimate gathers and their conversations were as deep as diary entries. In modern times, homes are built for entertainment. The many of the homes have an open concept, which allows for connection of the main living areas and there is even an upstairs lobby in many of the new homes where people can gather out in the open. Many of the new homes made by Cresleigh are designed for entertainment, multi-generational living, spaces where people can come together and communicate in groups. However, in modern times, I suspect a lot of people think that if a form of entertainment does not cost anything it cannot be very satisfying. #RandolphHarris 12 of 21
Industry propaganda has trained us all to think that happiness comes from objects that we can buy, and very few of us are ready to believe any more that we can live and live very happily without all that stuff. That is a great change from the last, as we have discussed. One hundred and fifty years ago people bought very few things for their entertainment, even people with comfortable middle-class incomes. There was no radio, or Smart TV; there were no cars and no Facebook. However, there was conversation. People even built séance rooms to converse with “spirits.” Of course, if you look upon conversation as a means of “diversion,” hen your conversation will be mere twaddle. Real conversation does not “divert.” It requires concentration, a gather of our powers, not a scattering of them. If a person is not alive within oneself, then one’s conversation cannot be very lively either. However, if they were not afraid to step out of themselves, to show who they really are, to cast off the crutches they think they need to keep from tumbling down to nothingness, if they were not afraid to be alone with themselves and others, there are many people who could be much livelier. The power or energy by which this is effected, like that in other natural events, is unknown and inconceivable. #RandolphHarris 13 of 21
We are conscious of a power or energy in our own minds, when, by an act or command of our will, we raise up a new idea, fix the mind to the contemplation of it, turn it on all sides, and at last dismiss I for some other idea, when we think that we have surveyed it with sufficient accuracy. When we know a power, we know that very circumstance in the cause, by which it is enabled to produce the effect: For these are supposed to be synonymous. We must, therefore, know both the cause and effect, and the relation between them. However, we do not pretend to be acquitted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other. This is a real creation; a production of something out of nothing; Which implies a power so great, that may seem, at first sight, beyond the reach of any being, less than infinite. At least it must be owned, that such a power is not felt, nor known, nor even conceivable by the mind. We only feel the event, namely, the existence of an idea, consequent to a command of the will: But the manner, in which this operation is performed; the power, by which it is produced; is entirely beyond our comprehension. #RandolphHarris 14 of 21
The command of the mind over itself is limited, as well as its command over the body; and these limits are not known by reason, or any acquaintance with the nature of cause and effect; but only experience and observation, as in all other natural events and in the operation of external objects. Our authority over our sentiments and passions is much weaker than that over our ideas; and even the latter authority is circumscribed within very narrow boundaries. Will any one pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case not in another. This self-command is very different at different ties. A human in health possesses more of it, than one languishing with sickness. We are more master of our thought in the morning than in the evening: Fasting, than after a full meal. Can we give any reason for these variations, except experience? Where then is the power, of which we pretend to be conscious? Is there not here, either in a spiritual or material substance, or both, some secret mechanism or structure of parts, upon which the effect depends, and which, being entirely unknown to us, renders the power or energy of the will equally unknown and incomprehensible? #RandolphHarris 15 of 21
Volition is surely an act of the mind, with which we are sufficiently acquainted. Reflect upon it. Consider it on all sides. Do you find anything in it like this creative power, by which it raises from nothing a new idea, and with a kind of FIAT, imitates the omnipotence of its Maker, if I may be allowed so to speak, who called forth into existence all the various scenes of nature? So far from being conscious of this energy in the will, it requires as certain experience, as that of which we are possessed, to convince us, that such extraordinary effects do ever result from a simple act of volition. The tongue, so tiny, is immensely powerful. Four reporters, good old body, having a few beers in a Denver bar in 1899, provided the specious spark that ignited the infamous Boxer Rebellion. The tongue is indeed mightier than generals and their armies. It can fuel our lives so they become fiery furnaces, or it can cool our lives with the soothing wind of the Spirit. It can be forged by Hell, or it can be a tool of Heaven. Offered to God on the altar, the tongue has awesome power for god. It can proclaim the life-changing message of salvation: “And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who good news!’” reports Romans 10.14-15. #RandolphHarris 16 of 21
The tongue has power for sanctification as we share God’s Word: “Sanctify them by the truth; your word is truth,” reports John 17.17. It has power for healing: “For when we came into Macedonia, this body of ours had no rest, but we were harassed at every turn—conflict on the outside, fears within. However, God, who comforts the downcast, comforts us by the coming of Titus, and not only by his coming but also by the comfort you had given him. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever,” reports 2 Corinthians 7.5-7. The tongue has power for worship: “Though Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that confess his name,” reports Hebrews 13.15. Humans, it is up to us. No sweat, no sanctification! First, we must ask God t cauterize our lips, confessing as Isaiah did, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” reports Isaiah 6.5. Then we need to submit to the cleansing touch: “Then I heard the voice of the Lord saying, ‘who shall I send? And who will go for us?’ And I said, ‘Here am I. Send me,’” reports Isaiah 6.8. #RandolphHarris 17 of 21
Isaiah’s outline as a spiritual exercise, performed with all one’s heart, will work wonders in our lives. Let us all do this today! In conjunction, there must also be an ongoing prayerfulness regarding the use of our tongues—regular, detailed prayer. This, coupled with the first step, will work a spiritual miracle. We must also resolve to discipline ourselves regarding the use of the tongue, making solemn resolutions such as the following: to perpetually and loving speak the truth in love (Ephesians 4.15). To refrain from being party to or a conduit for gossip (Proverbs 16.28; 17.9; 26.20). To refrain from insincere flatter (Proverbs 26.28). To refrain from running down another (James 4.11). To refrain from degrading humour (Ephesians 5.4). To refrain from sarcasm (Proverbs 26.24-25). To memorize Scriptures which teacher the proper use of the tongue (speech). Human, discipline your tongue for the purpose of Godliness! “Who keeps the tongue doth keep one’s soul.” A flaming spear out of the chaos Dear Lord in Heaven, come to your people and be a skillful hand against the chaos. God, please come to your people and be a mind keenly ordered amidst the chaos. God, please come to your people as a faithful protector through all the chaos. God, please come to your people as we are lost in the expanse of limitless space containing infinite numbers of stars but filled with emptiness. #RandolphHarris 18 of 21
We cast ourselves into your measureless darkness, confident that you will come if only we wait. Though the night may be long, we will still wait for you, God, offering our patience in sacrifice to win your presence. “And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrestled the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. However, behold, I will explain it unto thee. I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of humans should be restored to its body, and that every part of the body should be restored to itself. And it is requisite with the justice of God that humans should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. And if their works are evil they shall be restored unto them for evil. #RandolphHarris 19 of 21
Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—the one raised to happiness according to one’s desires of happiness, or good according to one’s desires of good; and the other to evil according to one’s desires of evil; for as one has desired to do evil all the day long even so shall one have one’s reward of evil when the night cometh. And so it is on the other hand. If one hath repented of one’s sins, and desired righteousness until the end of one’s days, even so one shall be rewarded unto righteousness. These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil. Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved. And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin. #RandolphHarris 20 of 21
“Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness. And now, my son, all humans that are, in a carnal state, are in he gall of bitterness and in the bonds of iniquity; they are without God in the World, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness. And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature? O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is righteous; just for that which is just; merciful for that which is merciful. Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and you shall have good rewarded unto you again. For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth one not at all,” reports Alma 41.1-15. #RandolphHarris 21 of 21
Cresleigh Homes
Time to explore more #CresleighHomes! Our blog today takes a look at #Bluffs, the cul-de-sac community located at #PlumasRanch! Click the link in our bio to give it a read. 👍 https://cresleigh.com/blog/
On the edge of sight I can see a wonder: The Lord in all His glory. If I send swift thoughts racing after Him, I cannot overtake Him; His careful steps keep ahead of my impetuous racing. I call out to God: “Father, for the sake of the one who loves you, I beg you to stop.” He comes to a halt and I can approach. God says, “If you had done that first, it would have been better.” I remember, and call to God in love, and wait for Him to stop for me. May God, who pressed out, is life, is power, may God whose roaring calls us to the ritual, to drink, may God, granting gifts, filling us with immortality, may God, King of the Universe, be praised in His prayer. May God, hear me, come to join me in this rite. May my words draw God hither.
Pills are the Cure All—If there is Nothing We can Swallow, then there is No Help!
Had I gone the way of the World and not gotten to know God or accepted Him as a part of my life, I think that I would have been a very belligerent individual, full of hate and bitterness. I reject the idea that pleasures of the flesh are the mainspring of all human behaviour. Humans are supposed to instead focus on God, salvation, and interpersonal relationships; what goes on among people, how they influence each other and react to each other, on the makeup of the field that is created when human beings live together. Interestingly enough, psychoanalysts have concentrated their attention on schizophrenia, which they do not basically regard as an illness in the usual sense of the word. They see it instead as the result of personal experience, of interpersonal relationships that have had clearly drastic consequences but essentially add up to no more than another psychological problem like any other psychological problem. The relationship of schizophrenia as an individual illness to the social situation has its roots not only in the family but also within the society. The claim that analysis has no healing effects whatsoever is, in my opinion, untenable. It is not substantiated by my own forty years of experience as an analyst or by the experience of many of my colleagues. #RandolphHarris 1 of 23
We should also keep in mind here that in many cases analysts are not as competent as they should be (no profession is immune to that) and that the selection of patients is often not fortunate. Attempts are often made to analyze patient for whom the method is not suitable. The truth is that analysis has cured many people of their symptoms, and it has helped many others achieve clarity about themselves for the first time, has helped them be more honest with themselves, to be somewhat freer, to live closer to reality. That is in itself an extremely worthwhile achievement and one that is often grossly undervalued. There are, of course, certain trends of the times that partially account for the turn against analysis. Many people believe that medicine is the only thing that is of real help. If there is nothing we can swallow, then there is no help. Pills are the cure all. Another prevailing view is that we ought to be able to cure everything overnight. Many people are unwilling to come terms with the fact that life is not simple, requires rational thought, and worst of all they do not deal with their own resistance. Misguided individuals “feel” everything should be made simple; everything should be made easy. That is the trend of the times. People “feel” we should be able just to swallow everything as easily as we can a pill. And if learning something requires effort, then it is not worth learning. #RandolphHarris 2 of 23
There is a story that can illustrate what I mean here. A young and goes to an elegant new community called Cresleigh Ranch, tours and studies the model homes for a long time, and says to the sales representative, “I am sorry, but you do not have anything I like.” Then he gets up and leaves. Two weeks later he comes back, the sales representative asks—very politely, because this is a high-class community and an architectural marvel—why he could not find anything he liked last time. The young man replies, “Oh, I could have found something all right, but my analyst told me I should practice being assertive.” With that method we can learn to be more sure of ourselves, can learn how to appear more confident, how to lose our fear of sale associates, and so on. However, what we do not learn is why we are so insecure. We remain ignorant of the fact—and here we touch on the theme of transference again—that we tend to regard everyone else as an authority, as a father figure. Even if the method does yield some quick results in the housing development and we feel a little more self-confident, we still have not gotten to the root causes of our insecurity at all, and behind our new façade we remain the same insecure people we always were. #RandolphHarris 3 of 23
Indeed, our situation is even worse than it was, for we are no longer aware that we are insecure. And why are we insecure? Not because we are afraid of authority but because we are not fully developed human beings, because we lack the strength of our convictions, because we have remained small children who hope others will help us, because we have not grown up, because we are full of self-doubt, and so on. The methods of behaviouristic therapy cannot help in cases like that. All they do is sweep the dirt under the rug—ignore, deny or conceal from themselves and public view or knowledge something that is embarrassing, unappealing, or damaging to one’s reputation. For example, the senator has been accused of trying to sweep his former drug use under the rug. You need to stop sweeping your problems under the rug. However, not all criticism of psychoanalysis is unjustified. I would like to mention a few objections to it that I consider quite sound. Psychoanalysis can often degenerate into mere chatter. Dr. Freud’s idea of free association is in part responsible for this. In encouraging the patient to say anything that occurred to one, Dr. Freud assumed that the patient would say those things that came from one’s depths, things that were genuine and of real importance. #RandolphHarris 4 of 23
However, in many analyses patients simply babble away and run down their husbands for the hundredth time or complain about everything their awful parents did to them. Nothing comes of that. They go over the same ground again and again. However—someone is listening. The patient feels tat the fact of someone listening helps somehow had that one’s situation will eventually improve. However, tat kind of talk along never changed anyone or anything. It is not what Dr. Freud had in mind. His method involved discovery and struggle against resistance. Dr. Freud never assumed that we could achieve anything, much less solve difficult psychic problems, without expending effort. Without effort we cannot attain any of our goals in life, no matter what the advertisements may claim to the contrary. Anyone who fears effort, anyone who backs off from frustration and possibly even pain will never get anywhere, especially not in analysis. Analysis is hard work, and analysts who gloss that over harm their own cause. Another failing in many analyses is emphasizing intellectualization over emotion. The patient theorizes endlessly about the significance of the time his grandmother hit him for saying he was too full for a slice of her old fashioned, gooey, buttery, supremely sweet chess pie or some other incident. #RandolphHarris 5 of 23
And if one has an especially strong academic streak, one may develop highly complicated theories; one may construct theory upon theory; but one will feel nothing. One does not feel one’s inability to love, one’s isolation from others. One’s resistance makes all that inaccessible to one. And so analysis may fall in step with the times in giving precedence to cerebral humans, the purely rational human being. We expect intelligence to take care of everything; emotion is only useless ballast that we ignore as much as possible. And finally I would like to say that there are too many people who think they have to run to a psychoanalyst the minute they encounter the least little difficulty in their lives. They do not even try to cope with their problems themselves. Only if they find that their own best effort has still left them unable to understand and improve their situations themselves, then people should go to a psychoanalyst. Analysis remains the best therapy for a number of disorders having to do with excessive preoccupation with self or, in other words, with narcissism, which in turn results in an inability to relate to others. No other method is as effective and fruitful for treating flight into illusion, stalled psychic growth, symptoms like compulsive washing, and any number of other symptoms of an obsessive or compulsive nature. #RandolphHarris 6 of 23
Psychoanalysis also serves another function that is at least as important as its curative one. It can assist in promoting psychic growth and self-realization. I am sorry to say that only a small minority seem to be interested in psychic growth these days. Most people have an entirely different goal, which is to own more and consume more. When they reach twenty, they assume that their growth is complete, and from then on they direct all their energies to making the best possible use of this completed machine. As they see it, if they were to change it would work to their disadvantage; for if a person changes then one no longer fits the pattern that one and others expect one to fit. If one changes, how can one know whether one will still hold the same opinions ten years from now that one holds now? And how would a change like that affect one’s ability to get ahead? Most people do not want to grow and change, do not want to realize themselves. They want to hang onto the options they have, exploit them, “capitalize” on them. There are, of course, exceptions to that rule. There are counter-movements, particularly in the United States of America. Even if we own and enjoy all manner of things, we can still be unhappy, life can still be meaningless, we can remain depressed and anxious, and many people have come to realize that. #RandolphHarris 7 of 23
The trouble with our age is all signpost and no destination. “What meaning can life have,” we ask ourselves, “if our only purpose in it is to buy a somewhat more expensive car the next time around?” People have seen how their parents or grandparents sacrificed their entire lives to the acquisition of the things they thought they wanted. With varying degree of clarity, this minority has rediscovered a piece of ancient wisdom: Humans do not live by bread alone; possessions and power do not guarantee happiness but tend instead to create anxiety and tension. These people want to pursue a different goal. They want to be more rather than have more. They want to be more rational, to rid themselves of illusions, and to change social conditions that can be maintained only with the assistances of illusion. That longing often takes rather Old World forms, such Eastern Religion, for yoga, for Zen Buddhism, and so on. However, many enthusiasts who approach them tend to be naïve. They are taken in by the advertising fakirs who pass themselves off as holy people and by all manner of groups that claim they know how to cultivate human sensitivity. Here, I feel, psychoanalysis has an important mission. It can help us understand ourselves, perceive our own reality, free ourselves from illusion, understand ourselves, too, from the grip of anxiety and green. It can make us capable of perceiving the World differently. #RandolphHarris 8 of 23
Once we can forget the self as the prime focus of our interest and once we experience ourselves as acting, feeling, nonalienated human beings, then the World becomes the prime focus of our interest, our concern, our creative energies. We can practice those attitudes. And psychoanalysis can help us in this practice, because it is a method that helps us experience ourselves as we really are, helps us experience who we are, where we stand, where we are going. It is therefore advisable to work with a psychoanalyst who understand those connections and does not think the purpose of analysis is to help people adjust ad conform. However, that kind of analysis should not go on too long; overly extensive analysis often creates dependencies. Once a patient has learned enough to make use of the tools oneself, one should begin analyzing oneself. And that is a lifelong task that we carry on until the day we die. We can best practice self-analysis the first thing each morning, combining it with the kind of breathing and concentration exercises used in Buddhist meditation. The important thing is to step back from the bustle of life, to come to ourselves, to stop reacting constantly to stimuli, to make ourselves “empty” so that we can become active within ourselves. Anyone who attempts this will, I think, experience a deepening of one’s capacity to feel; one will experience “healing,” a recovery of health, not in the medical sense but in a profound, human sense. #RandolphHarris 9 of 23
However, this process requires patience, and patience is certainly not a commodity we have in great abundance. To any and all who want to make the attempt, though, I wish the best of luck. In ordinary life, a course of action is ordered by authority, and unless it outrages us, we tend to obey the order, follow the rule. Although people may mutter, it appears that, in general, everyone accepts the regulation. All the complex reactions are hidden. However, in a workshop community, where persons feel a sense of their own worth and a freedom to express themselves, the complexities become evident. Sometimes life can be cumbersome, complicated, irritating, frustrating and arriving at a decision may be difficult. After all, does the wish of everyone have to be considered. And the silent answer of the group is that, yes every person is worthy, every person’s views and feelings have a right to be considered. When one observes this process at work, its awesome nature becomes increasingly apparent. The desires of every participant are taken into account, so that no one feels left out. Slowly, beautifully painstakingly, a decision is crafted to take care of each person. A solution is reached by a process that considers each individual’s contribution—respecting it, weighing it, and incorporating it into the final plan. The sagacity of the group is extraordinary. #RandolphHarris 10 of 23
The process seems slow, and participants complain about “the time we are wasting.” However, the larger wisdom of the group recognizes the value of the process, since it is continually knitting together a community in which every soft voice, every subtle feeling has its respected place. Another important characteristic of the community-forming process, as I have observed it, is its transcendence, or spirituality. These are words that, in earlier years, I would never have used. However, the overarching wisdom of the group, the presence of an almost telepathic communication, the sense of the existence of “something greater,” seems to all for such terms. As in other instances, a participant expressed, eloquently, these thoughts. She writes, some time after the completion of a workshop: “I found it to be a profound spiritual experience. I felt that oneness of spirit in the community. We breathed together, felt together, even spoke for one another. I felt the power of the “life force” that infuses each of us—whatever that is. I felt its presence without the usual barricades of “me-ness” or “you-ness”—it was like a meditative experience when I feel myself as a center of consciousness, very much a part of the broader, universal consciousness. And yet with that extraordinary sense of oneness, the separateness of each person present has never been more clearly preserved. #RandolphHarris 11 of 23
When a person is drowning, it may be better for one to try to swim than to thrash around waiting for divine intervention. The vocabulary to describe motivations must be hierarchical, especially since metamotivations (growth-motivations) must be characterized differently from basic needs (deficiency-needs). This difference between intrinsic values and our attitudes toward these values also generates a hierarchical vocabulary for motives (using this word most generally and inclusively). In another place I have called attention to the levels of gratification, pleasures, or happiness corresponding to the hierarchy of needs to metaneeds. In addition to this, we must keep in mind that the concept of “gratification” itself is transcended at the level of metamotives or growth-motives, where satisfaction can be endless. So also for the concept of happiness which can also be altogether transcended at the highest levels. It may then easily become a kind of cosmic sadness or soberness or non-emotional contemplation. At the lowest basic need levels we can certainly talk of being driven and of desperately craving, striving, or needing, when, exempli gratia, cut off from oxygen or experiencing great pain. As we go on up the hierarchy of basic needs, words like desiring, wishing, or preferring, choosing, wanting become more appropriate. #RandolphHarris 12 of 23
However, at the highest levels, id est, of metamotivation, all these words become subjectively inadequate, and such words as yearning for, devoted to, aspiring to, loving, adorning, admiring, worshipping, being drawn to or fascinated by, describe the metamotivated feelings more accurately. The B-values call to behavioural expression or “celebration” as well as inducing subjective states. Celebration is an act of expressing respect or reverence for that which one needs or honours. Its essence is to call attention to the sublime or solemn aspects of living. To celebrate is to share in a greater joy, to participate in an eternal drama. It is well to notice that the highest values are not only receptively enjoyed and contemplated, but that they often also lead to expressive and behavioral responses, which of course would be easier to investigate than subjective states. God’s grace is sufficient for our weakness. Christ’s worth does cover our unworthiness, and the Holy Spirit does make us effective in spite of our inadequacy. This is the glorious paradox of living by grace. When we discover we are weak in ourselves, we find we are strong in Christ. When we regard ourselves as less than the least of all God’s people, we are given some immense privilege of serving in the Kingdom. When we almost despair over our inadequacy, we find the Holy Spirit giving us unusual ability. #RandolphHarris 13 of 23
We shake our heads in amazement and say with Isaiah, “Lord, all that we have accomplished you have done for us,” reports Isaiah 26.12. The contrast between human weakness and divine power is vividly illustrated in Isaiah 41.14-15. This particular passage is set in the context of a lengthy message of encouragement to the downtrodden nation of Israel. Verses 14-15 read: “Do not be afraid, O worm Jacob, O little Israel, for I myself will help you,” declares the LORD, your Redeemer, the Holy One of Israel. “See, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff.” God addresses the nation as “O worm Jacob, O little Israel.” The designation worm is not used by God in a disparaging sense, but rather calls attention to the weakness and helplessness of the nation, as does the term “O little Israel.” The metaphor of a worm is well chosen to express their weakness, because few things are more helpless and exposed to being trodden under foot than a worm. However, the humbling designation as a worm and as little serves only to magnify the greatness of the encouragement of God gives the nation: “Do not be afraid,” “I myself will help you,” and “I will make you into a threshing sledge, new and sharp, with many teeth.” #RandolphHarris 14 of 23
The promise of the overall passage is that Israel, weak and down trodden though she may be, will in due time prevail over her enemies because the Lord Himself will help her. He will not only help her, He will make Israel herself into a threshing sledge that devours her enemies. The ancient threshing machine was a sledge of thick planks armed with iron or sharpened stones as teeth to thresh the grain. God promises that, just as the threshing sledge breaks up the heads of grain, so “worm” Jacob will devour her enemies. The imagery of the passage is a study in contrast between the weakness of Israel and the mighty acts she will perform with God’s help. The image presented [of the threshing sledge] is the strange but strong one of a down-trodden worm reducing hills to powder, the essential idea being that of a weak and helpless object overcoming the most disproportionate obstacles, by strength derived from another. That is a picture of God at work: a weak and helpless object overcoming disproportionate obstacles by strength derived from another. God makes us weak, or rather He allows us to become painfully conscious of our weakness, in order to make us strong with His strength. Some years ago when God opened up for me a wider Bible teaching and writing ministry, I felt drawn to Isaiah 41.14-15. #RandolphHarris 15 of 23
Even though the promise was given to the nation of Israel, I sensed God was allowing me to make a personal application, that He would indeed make me into a threshing sledge, a harvesting instrument in His hand. However, I also sense that God required, as a condition of the promise, that I accept the description of “worm Jacob, little Israel,” not in a denigrating sense, but as a realization of my own personal weakness and helplessness. I go back to that condition and promise almost every time I teach the word of God or sit down to write. I do not do this in the sense of rubbing a good luck charm, but rather to acknowledge my own inability to accomplish anything for God and to lay hold of His promise to give me the power to minister for Him. God seems to keep saying to me, “As long as you are willing to acknowledge you are weak and helpless as a worm, I will make you strong and powerful like a threshing sledge, with new, sharp teeth.” The gracious paradox of divine strength working through human weakness as taught in Scripture has been recognized through the centuries by the great teachers of the church. The respected Puritan theologian John Owen, for example said, “Yet the duties God requires of us are not in proportion to the strength we possess in ourselves. #RandolphHarris 16 of 23
“Rather, the duties are proportional to the resources available to us in Christ. We do not have the ability in ourselves to accomplish the least of God’s tasks. This is the law of grace. When we recognize it is impossible for us to perform a duty in our own strength, we will discover the secret of its accomplishment. However, alas, this is a secret we often fail to discover.” In the earlier stages of their relation, the disciple needs to attach oneself more and more closely to the Master. One is still learning what the quest is, still weak-willed, uncertain, and undeveloped. However, in the later stages one should release one’s hold on the master, discipline one’s feelings, and let go of what has become so dear to one. For now one should increasingly depend on making for oneself the direct contact with one’s higher Self. One should constantly look forward to the time when one will be independent enough to steer one’s own course. It is not meant that one should be left with nothing but one’s ignorance and weakness to guide one, nor that one should face all one’s perplexities by oneself, but that one should face many or most of them as one can and that one should carry to the teacher many occasionally intervene to help on one’s own initiative but only if and when one deems it desirable and necessary to do so. #RandolphHarris 17 of 23
In this way the object will be fulfilled of leading the disciple to increasingly correct thinking and more careful behaviour. It is naturally strongly repugnant to a developed mind to allow another to have such great power over one’s own, whereas it is strongly attractive to an undeveloped one. Dear Lord in Heaven, may our prayers be the road on which You come from your celestial home. May our words be food for your shining Ultimate Driving Machine as it carries You to us. Please enter this space, guided by what we speak: Please come to those who are faithful to You, please come to those who do not neglect their duties to you, please come to those who are not stingy with offerings. God please come to us. “Now my son, here is somewhat more I would say unto thee; for I perceive that thy mind is worried concerning the resurrection of the dead. Behold, I say unto you, that there is no resurrection—or, I would say, in other words, that this mortal does not put on immortality, this corruption does not put on incorruption—until after the coming of Christ. Behold, he bringeth to pass the resurrection of the dead. However, behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. #RandolphHarris 18 of 23
“However, I show unto you one thing which I have inquired diligently of God that I might know—that is concerning the resurrection. Behold, there is a time appointed that all shall come forth from the dead. Now when this time cometh no one knows; but God knoweth the time which is appointed. Now, whether there shall be one time, or a second time, or a third time, that humans shall come forth from the dead, it mattereth not; for God knoweth all these things; and it sufficeth me to know that this is the case—that there is a time appointed that all shall rise from the dead. Now there must needs be a space betwixt the time of death and the time of the resurrection. And now I would inquire what becometh of the souls of humans from this time of death to the time appointed for the resurrection? Now whether there is more than one time appointed for human to rise it mattereth not; for all do not die at once, and this mattereth not; all is as one day with God, and time only is measures unto humans. Therefore, there is a time appointed unto humans that they shall rise from the dead; and there is a space between the time death and the resurrection. And now, concerning this space of time, what becometh of the souls of humans is the thing which I have inquired diligently of the Lord to know; and this is the thing of which I do know. #RandolphHarris 19 of 23
“And when the time cometh when all shall rise, then shall they know what God knoweth all the times which are appointed unto humans. Now, concerning the state of the soul between death and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all humans, as soon as they are departed from this mortal boy, yea, the spirits of all humans, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their redoubles and from all care, and sorrow. And then shall it come to pass, that the spirits of the wicked, yes, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil. #RandolphHarris 20 of 23
“Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection. Now, there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection. Yes, I admit it may be termed a resurrection, the raising of the spirit or the soul and their consignation to happiness or misery, according to the words which have been spoken. And behold, again it hath been spoken, that there is a first resurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead. Now, we do not suppose that this first resurrection of the souls and their consignation to happiness or misery. Ye cannot suppose that this is what it meaneth. Behold, I say unto you, Nay; but it meaneth the reuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ. Now, whether the souls and the bodies of those whom has been spoken shall all be reunited at once, the wicked as well as the righteous, I do not say; let it suffice, that I say that they all come forth; or in order words, their resurrection cometh to pass before the resurrection of those who die after the resurrection of Christ. #RandolphHarris 21 of 23
“Now, my son, I do not say that their resurrection cometh at the resurrection of Christ; but behold, I give it as my opinion, that the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ascension into Heaven. However, whether it be at his resurrection or after, I do not say; but this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works. Yea, this bringeth about the restoration of those things of which has been spoken by the mouths of the prophets. The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame. And now, my son, this is the restoration of which has been spoken by the mouths of the prophets—and the shall the righteous shine forth in the kingdom of God. However, behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God. #RandolphHarris 22 of 23
“However, they are cast out, and consigned to partake of the fruits of their labours or their works, which have been evil; and they drink the dregs of a bitter cup,” reports Alma 40.1-26. Egyptian monks proposed to themselves—namely, to preserve that vigilant and fortified attention of mind, which in prayer is very necessary, from being wasted or dulled through continuance, if their prayers were few or long; for which purpose both to solicit God more earnestly or frequent address, and to avoid temptations of Satan drawing them into lassitude and weariness—they resolved that their prayers should be many and brief, like darts cast forth with energy. I stand here on the summit of your high mountain, and think of you. Surrounded by the sky, lifted up into the sky itself, the awesome clarity of your focused vision comes closer to me and I am more aware, myself, of your law’s urgings. Dear Lord in Heaven, Lord of all that is right, of all that is just, of all that should be; God and king of the World, of all who live and all that is, God, please advise me; please make the right path open beneath my feet, please make my eyesight clear, that I may always see as far as I do from the top of this mountain of yours. Your outstretched enfolding arms offer cattle, pour out rich milk, that we might, like children, grow in prosperity. Leading cows you come to your worshippers, who, pouring golden butter, come to you. #RandolphHarris 23 of 23
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All that Can be Said is, that Two People Happened to Hit on the Same Thought!
When the satisfaction or the security of another person becomes as significant to one as one’s own satisfaction or security, then the state of love exists. Under no other circumstances is a state of love present, regardless of the popular usage of the word. Now, when you think about the power of feeling, one thing quickly becomes clear. No one can succeed in mastering feeling in one’s life who tries to simply take them directly; without hesitation and resist or redirect them by “willpower” in the moment of choice. To adopt that strategy is to radically misunderstand how life and the human will work, or—more likely—it is to have actually decided, deep down, to lose the battle and give in. This is one of the major areas of self-deception in the human heart. The very “giving in” can be among the most exhilarating feelings know to humans, though it can also be one of complete despair and defeat. Those who continue to be mastered by their feelings—whether it is anger, fear, pleasures of the flesh, desire for food or “looking god,” the residues of woundedness, or whatever—are typically persons who in their heart of hearts believe that their feelings must be satisfied. They have long chosen the strategy of selectively resisting their feelings instead of that of not having them—of simply changing or replacing them. #RandolphHarris 1 of 21
Of course this is just another way of describing the ruined person, the one who makes oneself “god” in one’s World. To such persons, the idea that they should not honour their feelings is an insult. “Their god is their belly,” it will be recalled. They are enslaved to their feelings—hence “human bondage”—and have no place to stand in dealing with them. Jesus was referring to this situation when he said that “everyone who commits sin is the slave of sin,” reports John 8.34. By contrast, the person who happily let God be God does have a place to stand in dealing with feelings—even in extreme cases such as despair over loved ones or excruciating pain or voluptuous pleasure. They have the resources to do what they do not want to do and do what they want. They know and deeply accept the fact that their feelings, of whatever kind, do not have to be fulfilled. They send little time grieving over non-fulfillment. And with respect to feelings that are inherently injurious and wrong, their strategy is not one of resisting them in the moment of choice but of living in such a way that they do not have such feelings at all, or at least do not have them in a degree that makes it hard to decide against the when appropriate. Those who let God be God get off the conveyer belt of emotion and desire when it starts to move toward the buzz saw of sin. #RandolphHarris 2 of 21
As one lets God be God, one does not wait until the conveyer belt is moving so fast toward sin that they cannot get office of it. Their aim is not to avoid sin, but to avoid temptation—the inclination to sin. They plan their path accordingly. In the presence of the facilitative attitude created by staff and by many participants, individuals gradually begin to hear one another, and then slowly to understand and to respect. The atmosphere becomes a working atmosphere, both in the large and the small groups, as people begin to delve into themselves and their relationships. As this working process goes more deeply, it can bring great personal pain and distress. Nearly always, the pain has to do with insights into self, or with the fright caused by a change in the self-concept, or with distress over changing relationships. The same woman who ,at the end of the workshop, was able to write poetically of her growth, wrote this while involved in the process: “Clutching, crawling, frightened crying deeply now, my hurting, bleeding hands, are scaling down the walls of jagged, deadly fear, into some scary put, descending steeper, down in search of someone lost, whose life I value most, and plunging, need to save.” #RandolphHarris 3 of 21
Another passage, taken from a participant’s diary, reflect the gradual, painful discover of an understanding which relieves the tension. “I feel so torn. Part of me is proud for handling the situation this morning with Lillian and Billy in what I think was a good way, yet I am annoyed with myself for allowing it to tear me apart. I am scared, too, because it all seems so unfinished. My whole body aches with unbearable tension as tears stream down my face. I rush down the hall to the room where our group meeting is held. I barge in and tell the group why I am late, of emotional overload that I feel, of the exhaustion. ‘I am not even recuperated from yesterday and already today has been heavy. I can truly appreciate the toll it must take on you who do counseling full time!’ Then Dallas says, ‘You must learn to take care of your own needs, Jessica. A sense of peace floods over me as I hear his words. How gentle and healing. That is all I really need to hear at this time.” So there are, in the group, experiences of frustration, distrust, anger, envy and despair. In the individual there are the personal experiences of suffering though change, of being unable to cope with ambiguity, of fear, of loneliness, of self-depreciation. The pain of leaving those you grow to love is only the prelude to an understanding of yourself and others. #RandolphHarris 4 of 21
However, both the group and the individual experience these sufferings as part of a process in which they are involved and in which they somehow trust—even if they could, at the moment, give no rational reason for doing so. As the workshop proceeds, there is a shift in the basis of value choices made by participants. Values that are based on authority, that derive from sources external to the person, end to be diminished. Values hat are experiences tend to be enhanced. What the person has experienced tend to be enhanced. What the person has been told is good and valuable, whether by parents, church, state, or political party, tends to be questioned. Those behaviours or ways of being that are experienced as satisfying and meaningful tend to be reinforced. The criteria for making value judgments come more and more to lie in the person, not in a book, a teacher, or a set of dogmas. The locus of evaluation is in the person, not outside. Thus, the individual comes to live increasingly by a set of standards that have an internal, personal basis. Because one is aware that these standards are based on ever changing experience, they are held more tentatively, less rigidly. They are not carved in stone, but written by the human heart. #RandolphHarris 5 of 21
Life in today’s World can be at times so complicated and the challenges so overwhelming as to be beyond our individual capacity to resolve them. We all need help from the Lord. Yet there are many individuals who do not know how to receive their help. They feel their urgent pleas for help have often gone unattended. How can that be when He Himself has said, “Ask, and ye shall receive; knock, and it shall be opened unto you”? reports Doctrines and Covenants 4.7. It is evident that the Lord intends that we do our part. However, what specifically, are we to do? No one would expect to receive a result from physical law without obeying it. Spiritual law is the same. As much as we want help, we must expect to follow the spiritual law that controls that help. Spiritual law is not mysterious. It is something that we can understand. The scriptures define it in significant detail. “Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be make know unto you,” reports 1 Nephi 15.11. The Lord has the power to bless us at any time. Yet we see that to count on His help, we must consistently obey His commandments. #RandolphHarris 6 of 21
Our churches speak of Him day after day, Sunday after Sunday or Saturday after Saturday, some more in terms of the Heavenly king of glory. They call Him Jesus Christ, forgetting, and making us forget, what it means to say: Jesus is the Christ. The most incredible and humanly impossible event—a wandering Jewish Rabbi is the Christ—has become natural to us. Let us at least sometimes remind ourselves and our people that Jesus Christ means Jesus Who is said to be the Christ. Let us ask ourselves and others from time to time whether we can seriously agree with Peter’s ecstatic exclamation, whether we are likewise overwhelmed by the mystery of this Man. And if we cannot answer affirmatively should we not least be silent, in order to preserve the mystery of the words, instead of destroying their meaning by our common talk? And He proceeded to teach them that the Son of Humans must endure much suffering, must be rejected by the elders and the chief priests and the scribes, must be killed, and after three days rise again. He spoke of this quite freely. The moment in which Peter called Him the Christ, Jesus prophesied His suffering and death. He began to reveal the mystery of His Messianic destiny. It was contrary to everything that the people expected, that the visionaries dreamt, and that the disciples hoped for. #RandolphHarris 7 of 21
He was to be rejected by the political authorities of the nation, whose king the Christ was supposed to be. He was to be rejected by the religious authorities of selected people whose leader the Christ was supposed to become. He was supposed to be rejected by the cultural authorities of that tradition which was supposed to overcome all pagan tradition through the Christ. He was to suffer—He Who was expected to transform all suffering into blessedness. He was to die—He Who was supposed to appear in divine glory. Jesus did not deny His Messianic vocation. In the symbolic words concerning the “rising after three days,” He indicated that His rejection and His death would not be a defeat, but rather the necessary steps to His becoming the Christ. He was to be the Christ only as a suffering and dying Christ. Only such is He the Christ, or, as He called Himself more mysteriously, the Son of Humans. Peter took Him and began to reprove Him for His words. However, Jesus turned to him, ad looking at His disciples, rebuked Peter, saying, “Get behind me, you Satan. Your outlook is not God’s but human’s.” Nobody in Jesus’ time would have doubted the fact that God sent suffering and martyrdom even to the righteous. The Old Testament proved that on every page. #RandolphHarris 8 of 21
Therefore, it was not that fact which has made the history of the Passion the most important part of the whole Gospel. It was not the value of suffering and the value of an heroic death, which have given the power to the picture of the Crucified. There have been many pictures of creative suffering and of heroic death in human history. However, none of them can be compared with the picture of Jesus’ death. Something unique happened in His suffering and death. It was, and is, a divine mystery, humanly unintelligible, divinely necessary. Therefore, when Peter, shocked and overwhelmed by sorrow and love, tried to prevent Him from going to Jerusalem, Jesus considered his pleading a satanic temptation. It would have destroyed His Messianic character. As the Christ, He would have to suffer and die. The real Christ was not in power and glory. The Christ had to suffer and die, because whenever the Divine appears in all Its depth, It cannot be endured by humans. It must be pushed away by the political powers, the religious authorities, and the bearers of cultural tradition. In the picture of the Crucified, we look at the rejection of the Divine by humanity. We see that, in this rejection, not the lowest, but the highest representatives of humankind are judged. #RandolphHarris 9 of 21
Whenever the Divine appears, It is a radical attack on everything that is good in humans, and therefore humans must repel It, must push It away, must crucify It. Whenever the Divine manifests Itself as the new reality, It must be rejected by the representatives of the old reality. For the Divine does not complete the human; It revolts against the human. Because of that, the human must defend itself against It, must reject It, and must try to destroy It. Yet the Divine is rejected, It takes the rejection upon Itself. It accepts our crucifixion, our pushing away, the defence of ourselves against It. It accepts our refusal to accept, and thus conquers us. That is the center of the mystery of the Christ Who would not die, and Who would come in glory to impose upon us His power, His wisdom, His morality, and His piety. He would be able to break our resistance by His strength, by His wonderful government, by His infallible wisdom, and by His irresistible perfection. However, He would not be able to win our hearts. He would bring a new law, and would impose it upon us by His all-powerful and all-perfect Personality. His power would break our freedom; His glory would overwhelm us like a burning blinding Sun; our very humanity would be swallowed in His Divinity. One of Luther’s most profound insights was that God made Himself small for us in Christ. #RandolphHarris 10 of 21
In becoming the Christ, He left us our freedom and our humanity. He showed us His Heart, so that our heats could be won. When we look at the misery of our World, its evil and its sin, especially in these days which see to mark the end of a World period, we long for divine interference, so that the World and its daemonic rulers might be overcome. We long for a king of peace within history, or for a king of glory above history. We long for a Christ of power. Yet if He were to come and transform us and our World, we should have to pay the one price which we could not pay: we would have to lose our freedom, our humanity, and our spiritual dignity. Perhaps we should be happier; but we should also be lower beings, our present misery, struggle, and despair notwithstanding. We should be more like blessed animals than humans made in the image of God. Those who dream of a better life and try to avoid the Cross as a way, and those who hope for a Christ and attempt to exclude the Crucified, have no knowledge of the mystery of God and of humans. They are the ones who must expect others with a greater power to transform the World, others with a greater wisdom to change our hearts. #RandolphHarris 11 of 21
However, even the greatest in power and wisdom could not more fully reveal the Heart of God and the heart of humans than the Crucified has done already. Those things have been revealed once for all. “It is finished.” In the face of the Crucified all the “more” and all the “less,” all progress and all approximation, are meaningless. Therefore, we can say of Him alone: He is the new reality; He is the end; He is the Messiah. To the Crucified alone we can say: “Thou art the Christ.” The Saviour taught: “Remember that without faith you can do nothing; therefore ask in faith. Trifle not with these things; do not ask for that which you ought not,” reports Doctrine and Covenants 8.10. There is another reason why the mind warrants special emphasis. Of all the soul’s faculties, the mind is the one that ponders, contains, and judges truth and falsity. The mind places me in contact with the external World, and when functioning properly it conforms itself to the name of the object of thought itself. The ingrained habits of thought that are formed will conform to the order of the thing being studied. What we study determines what kind of habits are to be formed. That is why Paul urged us to center on things that are true, honourable, just, pure, lovely and gracious. #RandolphHarris 12 of 21
To understand this, let us consider two features of the mind: intentionality and internal structure. The intentionality of the mind. Intentionality refers to the “of-ness” or “about-ness” of our mental states. We have a thought of God, a hope for a new Ultimate Driving Machine, a belief about the media. The mind points beyond itself to the objects we use our minds to contemplate Because of intentionality, thought puts us in contact with the external World. For example, if I am in Tokyo, Japan, I can be in direct contact with London by thinking about it. My mind is directed on London, and it makes contact with this object of thought. After all, I am not thinking about the word “London” (unless someone asks me to spell it) or something else; I am thinking about London itself. The internal structure of the mind—when we come to understand something, the mind develops a conceptualization of the thing so understood. If I come to understand the workings of an Ultimate Driving Machine, my mind will possess a conceptualization of those workings. If my understanding is accurate, the conceptualization in my mind will conform to the Ultimate Driving Machine itself. #RandolphHarris 13 of 21
If my mind develops a conceptualization of morality, then there will be an order in my mind that locates the role of virtue and character in the overall moral life. If accurate, this conception of the role of virtue will conform to the nature of true morality that actually exists outside my mind. If my conceptualizations are false, I will fail to grasp the object as it really is. However, if my mind conforms to the nature of the object itself, I will not only grasp it truly but also gain a certain power that comes from a correct understanding of reality. Just as electricity was real but its power unavailable to us until Ben Franklin’s discovery opened our minds to grasp the true nature of electricity, so the power of the spiritual life is real but unavailable to us if we do not understand the true nature of prayer, fasting, and so forth. This is why truth is so powerful. It allows us to cooperate with reality, whether spiritual or physical, and tap into its power. As we learn to think correctly about God, specific scriptural teachings, the soul, or other important aspects of a Christian Worldview, we are placed in touch with God and those realities. And we thereby gain access to the power available to us to live in the kingdom of God. The blessing resolves those things which are beyond our own capacity to influence either personally or with the help of others. Yet we must do our part for the blessing to be realized. #RandolphHarris 14 of 21
We must strive to be worthy and to exercise the requisite faith to do what we are able. Where it is intended that others help, we must use that hep also. It is through the combination of our doing what is within our power to accomplish and the power of the Lord that the blessing is realized. The B-values are not the same as our personal attitudes toward these values, nor our emotional reactions to them. The B-values induce in us a kind of “requiredness feeling” and also a feeling of unworthiness. The B-vales had better be differentiated from our human attitudes toward these B-values, at least to the extent that it is possible for so difficult a task. A listing of such attitudes toward ultimate values (or reality) included: love, awe, adoration, humility, reverence, unworthiness, wonder, amazement, marveling, exaltation, gratitude, fear, joy, et cetera. These are clearly emotional-cognitive reasons within a person witnessing something not the same as oneself, or at least verbally separable. Of course, the more the person fuses with the World in great peak or mystic experiences, the less of these intra-self reactions there would be and the more the self would be lost as a separable entity. #RandolphHarris 15 of 21
Ideas are types existing in the Divine Mind. However, God has the proper types of all things that He knows; and therefore He has ideas of all things known by Him. As ideas are principles of the knowledge of things and of their generation, an idea has this twofold office, as it exists in the mind of God. So far as the idea is the principle of the making of things, it may be called an “exemplar,” and belongs to practical knowledge. However, so far as it is a principle of knowledge, it is properly called a “type,” and may belong to speculative knowledge also. As an exemplar, therefore, it has respect to everything made by God in any period of time; whereas as a principle of knowledge it has respect to all things known by God, even thought they never come to be in time; and to all things that He knowns according to their proper type, in so far as they are known by Him in a speculative manner. Evil is known by God not through its own type, but through a type of good. Evil, therefore, has no idea in God, either in so far as an idea is an “exemplar” nor as a “type.” God has no practical knowledge, except virtually, of things which neither are, nor will be, nor have been. Hence, with respect to these there is no idea in God in so far as idea signifies an “exemplar” but only in so far as it denotes “type.” #RandolphHarris 16 of 21
We hold matter to be created by God, though not apart from form, matter has its idea in God; but not apart from the idea of the composite; for matter in itself can neither exist nor be known. “And now, my son, I have somewhat more to say unto thee than what to said unto your brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good example for thee? For thou didst not give so much heed unto my words as did thy brother, among the people of Zoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. 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 into 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 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 save it be the shedding of innocent blood or denying the Holy Ghost. #RandolphHarris 17 of 21
“For behold, if ye deny the Holy Ghost when it once has had place in you, and ye know that ye deny it, behold, this is a sin which is unpardonable; yea, and whosoever murdereth against the light and knowledge of God, it is not easy for one to obtain forgiveness; yea, I say unto you, my son, that it is not easy for one to obtain forgiveness. And now, my son, I would to God that ye had not been guilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good. However, behold, ye cannot hide your crimes from God; and expect ye repent they will stand as a testimony against you at the last day. Now my son, I would that ye should repent and forsake your sins, and go no more after the lusts of your eyes, but cross yourself in all these things; for except ye do this ye can in nowise inherit the kingdom of God. Oh, remember, and take it upon you, and cross yourself in these things. And I command you to take it upon you to counsel with your elder brothers in your undertakings; for behold, thou art in thy youth, and ye stand in need to be nourished by your brothers. And give heed to their counsel. Suffer not yourself to be led away by any vain or foolish thing; suffer not the devil to lead away your heart again after those wicked harlots. #RandolphHarris 18 of 21
“Behold, O my son, how great iniquity ye brought upon the Zoramites; for when they say your conduct they would not believe in my words. And now the Spirit of the Lord doth say unto me: Command thy children to do good, lest they lead away the hearts of many people to destruction; therefore I command you, my son, in the fear of God, that ye refrain from your iniquities; that ye turn to the Lord with all your mind, might, and strength, that ye lead away the hearts of no more to do wickedly; but rather return unto them, and acknowledge your faults and that wrong which ye have done. Seek not after riches nor the vain things of this World; for behold, you cannot carry them with you. And now, my son, I would say somewhat unto you concerning the coming of Christ. Behold, I say unto you, that it is he that surely shall come to take away the sins of the World; yea, he cometh to declare glad tidings of salvation unto his people. And now, my son, this was the ministry unto which ye were called, to declare these glad tidings unto this people, to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their children to hear the word at the time of his coming. And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be know so long beforehand. #RandolphHarris 19 of 21
“Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of this coming? It is not as necessary that the plan of redemption should be made known unto this people as well as unto their children? It is not as easy at this time for the Lord to send his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming,” reports Alma 39.1-19. If the Master had no patience with his disciples, he and they would soon part. If he had no belief in their eventual evolution, he and they would never join. If a human hitched the Ultimate Driving Machine of one’s spiritual effort to the star of a competent and worthy spiritual guide, it is nonsensical to object that one surrenders one’s freedom whenever one surrenders one’s own personal judgment to the guide’s or even whenever one obeys a command from the guide. For who chose the guide? One, oneself. By the exercise of what faculty did one make such a choice? By the exercise of free will. Therefore the initial act was a free choice. It was also the most important one because it was causal, all one’s other acts as a disciple being merely its effects, however long be the chain which extends from it. It is because one respects the larger wisdom of the guide and trusts one’s disinterestedness that the disciple follows one in thought and practice, not because one has become a puppet. #RandolphHarris 20 of 21
The aspirant who believe that one can come to a master for a few days or works and glean the teaching will glean only a sample of it. It will take one all one’s life not only to receive what a master knows but to be adjured worthy of and ready for it. If one lacks this patience and humility, one will fall into self-deception. It requires long continued communication between pupil and teacher in joint purist of the object they are seeking to understand, and then suddenly, just as light flashes forth when a fire is kindled, this wisdom is born in the mind and henceforth nourishes itself. Two such individuals as Master and student are linked together by ancient ties. Much many remain to be done in the future as it was in the past. If, in a previous incarnation, the student attained a higher phase of development than at present, this must again be achieved before results can appear in consciousness. In such a case one should work especially hard to make progress. God, I speak your name, Emptier of cauldrons, your child calls you: into the past through the mists over the border between our Worlds my words go flying straight to you. God, I speak your name, Maker of borders, your child calls you: out of the past through the mists over the border between our Worlds travel the trackway, straight to me. God, hear my words and receive my gift. #RandolphHarris 21 of 21
Cresleigh Homes
When your canvas is as beautiful as this one, inspiration isn’t hard to find! 🤩
At #BrightonStation the possibilities are endless. We have Home Sites 47 & 88 available in this Residence 1 floor plan! Head to our website to learn more. Link in bio. https://cresleigh.com/brighton-station/residence-2/
Lord, God of the Heavens, inhabiting spirit of good will, please bring joy to those who come together there. Please bind us together in the spirit of Godliness. You who fill your devotees with ecstasy pouring yourself unreservedly through their hearts, I ask you for your presence here today that our gathering might be properly blessed. #CresleighHomes
Drink to Me Only with Thine Eyes, and I Will Pledge with Mine!
I think he rented the family. I do not believe Lillian is his mother. I do not believe Billy is his brother. They are all from Central Casting. For the past fifteen years I have been involved, with many different colleagues from the United States of America and other countries, in what I have come to think of as the building community. We have worked with small groups, then with larger groups of fifty to two hundred, and occasionally with very large groups of dix hundred to eight hundred. We have taken real personal risks. We have been changed by our learnings. We have made many mistakes. We have often been deeply puzzled by the process in which we have become involved. We have tried out different formulations of what we have observed and experienced, but we feel very tentative about coming to any conclusions. Yet one central element stands out. We have, at some fundamental level, become more effective in facilitating the formation of temporary communities. In these communities, most of the member believe both a keen sense of their own power and a sense of close and respectful union with all of the other members. The ongoing process includes increasingly open interpersonal communication, a growing sense of unity, and a collective harmonious psyche, almost spiritual in nature. #RandolphHarris 1 of 20
In these groups we have come to focus our efforts on providing a climate in which the participant can make one’s own choices, can participate equally with others in planning or carrying out activities, can become more aware of personal strengths, can become increasingly autonomous and creative as the architect of one’s own life. Because of this total focus on empowering the individual, we have come to think of our way as a person-centered approach. This philosophical approach is not the only possible basis for forming communities. Communities began in the prehistoric past, when our ancient ancestors banded together for the common purpose of hunting, or later for agriculture. The communities f the American Indians have patterns based in philosophy and ritual from which we could profit today. The earliest communities in civilization formed around rivers or harbours, whose commerce bound the citizens together. In the United States of America, idealistic communities formed around charismatic leaders or religious ideologies. One has only to think of the Amish to realize that some of these communities have had remarkable survival strength. In China, groups have for centuries been a part of village life. To some extent historically, and certainly since the founding of the People’s Republic in 1949, these communities have been notable for their emphasis on the collective purpose. #RandolphHarris 2 of 20
In the Old World, the welfare (well-being) of the total organism, the state or nation, is paramount. Individual autonomy is de-emphasized, and each person is helped to become conscious of being but one cell in a great organic structure. In Western culture, however, there has been a different trend, a stress on the importance of the individual. The philosophy of democracy, of human rights, the right of self-determination—these are the elements that have come to be stressed. Out of such a soil has developed a particular philosophical way of being—the person-centered approach which I have mentioned. I am, for the moment, ignoring all the other possible bases for forming community, and will be speaking only of experiences based on and growing out of his person-centered philosophy. Person-centered communities of various kinds have formed in different settings. Teachers have been able to create such entities in their classrooms. Staff groups in a number of organizations grow and function in a person-centered way. Some church groups function in this fashion. To a very limited degree, industry has experimented with such communities quite successful—until a point is reached where the goal of personal growth confronts the goal of profit-making. #RandolphHarris 3 of 20
In short, there has been a ferment at work in our culture which has brought about many efforts to give more prominence to the dignity and strength and self-determination of the individual. As a culture, we are groping for future forms of community. In these workshops, we have had the opportunity to experience and observe the formation of communities in which the dynamics of the process stand out because there are relatively few factors extraneous to the experiment. These workshops have not been carried out within the framework of established institutions. They are not university or government or foundation sponsorship. They are not profit-making. They are free from any conditions except those that they have established themselves. They thus become worthy of close scrutiny. It is for reasons of this sort that the following discussion deals entirely with our experiences in these workshops. I hope, by describing these activities, which are also social experiments, that the basic organic form and process can emerge more clearly. We have been fortunate to have had the opportunity to work with groups very diverse in nature and widely scattered in geography. Of course explaining the information with take several weeks. #RandolphHarris 4 of 20
In trying to think about the process, I am drawing on experiences with groups of varying sizes, from groups held in various parts of the United States of American, especially the two coasts, and from groups in Mexico, Brazil, Venezuela, Japan, England and Spain, where 170 participants came to an exciting intercultural workshop from 22 different countries. We have found that by being as fully ourselves as we are able—creative, diverse, contradictory, present, open, and sharing—we somehow become turning forks, finding resonances with those qualities in the members of the workshop community. In the relationships we form with the groups and its members, the powered is shared. We let ourselves “be” and we let other “be.” At our best, we have little desire to judge or manipulate the other’s thoughts or actions. When persons are approached in this way, when they are accepted as they are, we discover them to be highly creative and resourceful in examining and changing their own lives. While we do not persuade, interpret, or manipulate, we are certainly not laissez-faire in our attitude. Instead we find that we can share ourselves, our feelings, our potentialities, and our skills in active ways. We are each free to be as much of ourselves as it is possible for us to be. #RandolphHarris 5 of 20
Part of that way of being has become ingrained: it is our desire to hear. During periods of chaos, or criticism of staff, or expression of deep feelings, we listen intently, acceptantly, or criticism of staff, or expression of deep feelings, we listen intently, acceptantly, occasionally voicing our understanding of what we have heard. We listen especially to the contrary voices, the soft voices, those that are expressing unpopular or unacceptable views. We may a point of responding to a person if one spoke openly, but no one responded. We thus tend to validate each person. We do not stop here. We as a staff are continually exploring new facets of our own experiences as individuals. Recently, this has meant uncovering the learnings we are gaining from our intimate relationships in our differing lifestyles. It has meant facing openly the increasingly intuitive and psychic aspects of our lives. As we push on into these unknow inner areas, we seem better able to help each new workshop community—individually and collectively—to probe more deeply into their own Worlds of shadows and mystery. In turn, each workshop has brought us learnings we did not anticipate. One striking example is that the workshop community has an almost telepathic knowledge of where the staff is, in its own process. #RandolphHarris 6 of 20
I can relax and simply be whatever I am at the moment. My trust in the collective wisdom of the staff has now become a deep trust in the collective wisdom of the whole workshop community. I have felt tremendously released by having a human environment where I can completely let go. In the three or four says of staff meetings prior to a workshop, I pour out my problems, my predicaments, my feelings. I can have discussions. I can brag and rejoice. I can be utterly baffled and hopeless. I can be full of creative ideas. I can be critical of others in the group. I can be close and loving. This goes for each of us: we share as deeply as we are able. This process is restorative, therapeutic; it gives an incredible security. During the workshop, this kind of sharing continues in our staff meetings and makes it possible for us also to share deeply with the larger community. We give one another helpful feedback. We astonish one another with our creativity and ingeniousness. We anger one another by the way we have handled relationships and situations. We are sometimes critical of one another, and at other times, proud. We learn from one another and we work out feelings together. We are a marvelous support group for one another. We have become a catalytic force. #RandolphHarris 7 of 20
The sense of community does not arise out of collective movement, nor from conforming to some group direction. Quite the contrary. Each individual tends to use the opportunity to become all that one can become. Separateness and diversity—the uniqueness of being “me”—are experienced. This very characteristic of a marked separateness of consciousness seems to raise the group level to a oneness of consciousness. We have found that each person not only perceives the workshop as a place to meet personal needs, but actively forms the situation to meet those needs. One individual finds new ways of meeting a difficult transition in marriage or career. Another learns new ways of building community. Still another gains improved skills in interpersonal relationships. Others find new means of spiritual, artistic, and aesthetic renewal and refreshment. Many move toward more informed and effective action for social change. Others experience combinations of these learnings. The freedom to be individual, to work toward one’s own goals in a harmony of diversity, is one of the most prized aspects of the workshop. One participant catches beautifully, in poetic form, both the separateness and the closeness that develop. #RandolphHarris 8 of 20
“For the first time in my life, I feel I am a truly special person. For the first time in my life, I feel that who I am is all I need to be. It is the knowledge that at the tender core and naked center, where I am, there need be no more. There is enough. I have never felt so validated, or so affirmed, as a person. I have never known real self-esteem. You have empowered me to live in openness, to ouch your realness. I have never known another human being, before this week. I have never known such peace, or strength. Nor have I ever grown so fast, or learned so much. I have never felt so rich in love of self and love of you.” Another participant, writing at a point some months following the workshop, states very well the way in which community develops out of separateness. “Each moment of the nine days seemed to add more threads to a kind of complicated tapestry that was unfolding before our eyes and being woven by participants, some using strong threads, others bold colours, others delicate touches. For me it became so awesome, so complicated a masterpiece of artwork, that until I could stand back from a distance and view this entire tapestry against an uncluttered background, it could not be fully understood or appreciated. Even then, in its fullness, it would still appear to change each day and never be completely finished. The still unfinished part is all the insights that are hitting me at the most unexpected times.” #RandolphHarris 9 of 20
The diversity of threads in this tapestry can be explained by the incredible variety that exists among the participants: a youth of eighteen and a woman of seventy-five in the same group; ardent Capitalist and conservative business and professional people in the Spanish workshop; devoutly religious persons of many faiths, and those who scoff at religion; athletic men and women, and paralyzed persons whose lives are spent in wheelchairs. All of these differing persons have been active participants, and each has contributed one’s distinctive self in the process. One will be limited to some extent by a consciousness of the difficulty of securing adequate loyalty to a teacher who refuses to surround oneself with all the paraphernalia of ashrams and all the trappings of guru-worship—both of which are repugnant to one. There are excellent reasons in the student’s own interest—and perhaps to some degree in the teacher’s, too—why in this case such personal loyalty must be emphatically insisted on. The pupil’s allegiance will sooner or later be subjected to the unexpected strain of severe tests. The adept possesses far too sensitive a temperament and far too strong an independence to endure with indifference the telepathic reflections of this strain, which are invariably produced when the relationship effectively exists with the profound obligations on both sides which it entails. #RandolphHarris 10 of 20
One may be philosophic enough to smile at misunderstanding or desertion but one will also be human enough to be sensitive to them. For even were a student to break with one one could never break with the student. One’s own conception of loyalty embraces a wider stretch than the frail seekers are likely to understand. Some indeed have been so deceived by the compulsion of personal karma and the logical of mere appearances as to imagine that one is devoid of human sympathy and indifferent to human feeling. The Master is well aware of the bitter and painful lessons the aspirant must learn before attaining maturity and balance, and wishes it were possible to stretch out a helping hand. During these difficult times, outer lines of communication should be kept open for they are helpful and, indeed, are necessary until the individual becomes sufficiently intuitive. The Master never closes the inner lines, but they need maintenance on both sides if they are to be effective. One may wonder why one receives so little direct help and personal encouragement from one’s teacher during the first few years of their relationship. One has to reach a certain point in one’s mental development first and this cannot be until one has experienced events which are like tests. #RandolphHarris 11 of 20
For anyone to try to lose one’s personality in someone else’s, even in a guru’s, is a desertion of one’s own divine powers. Nevertheless, in the case of beginners it cannot be helped—where they are seeking a guru’s assistance. However, the sooner the guru makes them ready or instructs them to stop this practice and to lose their personality in their own higher self, the better for them. It is a question of direction. In merging in someone else’s personality they are going outside of themselves; in merging in their own higher being they are going inside. In Pythagoras’ school at Cortona, the pupils passed through a series of three grades, and were not allowed personal contact with Pythagoras himself until they reached the highest or third grade. In matters of faith, God communicates with human beings by stimulating the human spirit directly. The spirit put into motion roused the imagination and the direct effects were visions, dreams, parables, and similitudes. Many are convinced of a “Prophetick Spirit” that in communicating with humans it makes its first Impression on the Imagination, by sensible and material Representment. The inspiration through the intellect is from a Light immediately infused into the Understanding, as when God spoke face to face with Moses. #RandolphHarris 12 of 20
The images thus are inspired and revealed gave the understanding something firm to grasp and the reason something to interpret and explain. The materials, furthermore, become luminous, a condition that helps the understand, which is weak and casts a dim light. The imagination, stimulated to activity, made the light strong and clear. The informations of the revelation and of sense differ no doubt both in matter and in the manner of entrance and conveyance; but yet the human spirit is the same; and it is but as if different liquors were poured through different funnels into one and the same vessel. Adam fell from wisdom and grace, but he kept the seed of perfect truth and morality. And in this latter sense chiefly does the soul partake of some light to behold and discern the perfection of the moral law; a light however not altogether clear, but such as suffices rather to reprove the vice in some measure, than to give full information of the duty. Through one’s faculties, humans make available the fill information of themselves and for others. So the intellectual movement from a product of reason to a product of imaginative reason is illuminated somewhat by the process of receiving a parable, a type, a similitude from on high. In such forms God presented his inspirations to open our understanding. #RandolphHarris 13 of 20
The Truth of Revelation cleared our Understandings. This process is insinuative; it is as the form of the key to the ward of the lock. The parable is a key fitted to the understanding. The product of creative activity likewise fits the understanding. Just as the divine spirit uses the imagination to give body and shape to inspiration, reason and imagination transmutes an abstract idea into an image. Among the humans of these days, many were not along in speculating what the mind was doing when reason and imagination unites in invention. We can appeal to others to amplify insights and illustrations some may be unaware of in an effort to wide unclasp the tables of their thoughts. When imagination works creatively with reason it not only brings with it a multiplicity of object-images, but it quickens and raises the mind with a kind of heat and rapture proportionable in the inferior part of the soul, to which in the superior, Philosophers call ecstasy. That strong delight always attendant upon the discovery of something, stirs in imagination and anticipation or expectancy felt as restlessness and impatience. Such motions help give form to the response, or product. The quickness of apprehension, though it may seem to be the most peculiar work of reason, yet the imagination hath indeed the greatest interest. #RandolphHarris 14 of 20
Imagination bodies forth the forms of things unknow. These same thoughts, people, this little World for though the act of apprehending be the proper work of understanding, yet the from and quality of that act, namely, the lightness, volubility, suddenness thereof, proceeds from the immediate restlessness of the imagination. The imagination joins reason in exercising judgment. At the propositional level of thought, the mind combines two simple intellections, or apprehensions. If the apprehensions are of the distinctions or identities of objective representations, id est, if they are images of material objects, the judgment is made by the imagination. If the apprehensions are immaterial the understanding performs the operation. In handling simple images at the judgment level, the imagination is engaged in compositions, divisions, and applications. So in moving from the proposition, “This will be evil for you,” to “You enemies will be glad of this,” we attribute the translation primarily to the imaginative faculty. The statement, “Randolph is wealthy,” has an image corresponding to it in the phantasy (imagination), but the sentence, “Extension is immaterial,” evokes no image. It is the work of the “pure understanding.” The distinguishing feature of the image is magnitude. #RandolphHarris 15 of 20
The magnitude which can most easily and most distinctly be depicted in the imagination is the real extension of a body abstracted from everything else save only its shape, id est, its figures. Extensions entails length, breadth, and depth; it involves dimension, number, and measurement. These the imagination becomes aware of only in real objects; it cannot grasp philosophical entities. Philosophical imagination and artistic imagination are two concepts to be considered. The first works closely with the understanding, correlating ideas and abstract thought, and the second is associated with the emotions and senses, translating abstract ideas into concrete symbolism. An example of this is when Jesus says, “Whom do you say that I am?” That is the question which is put before every Christian at every time. It is the question which is put before the Church as a whole, because the Church is built upon the answer to this question, they reply of Peter: “Thou art the Christ.” Peter did not simply add another, and more lofty, name to the names given by the people. Peter said, “Thou art the Christ.” In these words he expressed something which was entirely different from what the people had said. He denied that Jesus was a forerunner; he denied that somebody else should be expected. #RandolphHarris 16 of 20
Peter asserted that the decisive thing of history had appeared, and that the Christ, the bearer of the new, had come in this Man Jesus, Who was walking with him along a dusty village road north of Palestine. Can we still feel the meaning of Peter’s statement? It is hard for us, because the word “Christ” has become the second name for Jesus. However, when Peter called Jesus the Christ, the word “Christ” was still a vocational title. It designated Him, Who was to bring the liberation of Israel, the victory of God over the nations, the transformation of the human heart, and the establishment of the Messianic reign of peace and justice. Through the Christ history would be fulfilled. God would again be changed into a place of blessedness. All this was implied in Peter’s words, “Thou art the Christ.” The greatness and tragedy of the moment in which Peter uttered these words are visible in the reason of Jesus: He forbade them to tell anyone about Him. The Messianic character of Jesus was a mystery. It did not mean to Him what it meant to the people. If they had heard Him call Himself the Christ, they would have expected either a great political leader or a divine figure coming from Heaven. #RandolphHarris 17 of 20
Peter did not believe that a political action, the liberation of Israel and the crushing of the Empire, could create a new reality on Earth. And He could not call Himself the Heavenly Christ without seeming blasphemous to those who, by necessity, misunderstood Him. For Christ is neither the political “king of peace” whom the nations of all history expected, and whom we expect today just as ardently; nor is He the Heavenly “king of glory” whom the many visionaries of His day expected, and whom we also expect today. His mystery is more profound; it cannot be expressed through the traditional names. It can only be revealed by the events which were to come after Peter’s confession: the suffering, death, and rising again. Perhaps if He should appear today, He would forbid the ministers of the Christian Christ to speak of Him for a long time. “My son, give ear to my words, for I say unto you, even as I said unto Helaman, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and inasmuch as ye will not keep the commandments of God ye shall be cu off from his presence. And now, my son, I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed in one that endureth to the end. #RandolphHarris 18 of 20
“I say unto you, my son, that I have had great joy in thee already, because of thy faithfulness and thy diligence, and thy patience and thy long-suffering among the people of the Zoramites. For I know that thou wast in bonds; yea, and I also know that thou wast stoned for the word’s sake; and thou didst bear all these things with patience because the Lord was with thee; and now thou knowest that the Lord did deliver thee. And now my son, Shiblon, I would that ye shall put your trust in God even so much ye shall be delivered out of your trials, and your troubles, and your afflictions, and ye shall be lifted up at the last day. Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been known these things. However, behold, the Lord in his mercy sent his angel to declare unto me that I must stop the work of destruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was a thunder, and it shook the whole Earth. And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. However, behold, I did cry unto him and I did find peace to my soul. #RandolphHarris 19 of 20
“And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby humans can be saved, only in and through Christ. Behold, he is the life and the light of the World. Behold, he is the word of truth and righteousness. And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and temperate in all things. See that ye are not lifted up unto pride; yea, see that ye do not boas in your own wisdom, nor of your much strength. Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness. Do not pray as the Zoramites do, for ye have seen that they pray to be hear of humans, and to be praised for their wisdom. Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times. And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be sober. My son, farewell,” reports Alma 38.1-15. #RandolphHarris 20 of 20
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God, please come to us in the fire on our hearth; consume the logs gladly. Please come to our home, God of Protection; consume the logs gladly. Triple fire shining in the hearth of our home, God you are the healer, to you our worship, to you our hearts calling. Triple blaze leaping in the hearth of our souls, God, to you our worship, to you our hearts calling, triple tongue speaking, to you we listen. Be with me, God, whether I am moving or standing still, whether at home or abroad, whether at work or at rest. Be my strength and my counselor, providing both the judgment to choose the right path and the courage to walk it boldly. If he really thinks there is no distinction between virtue and vice, why Sir, when he leaves our houses let us count our spoons. There is no failure that can alter the course of human events more than failing a family. #CresleighHomes
Randolph Harris II International 