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Avenge the Patriotic Gore that Flecked the Streets of Baltimore, And by the Battle-Queen of Yore, Maryland!

June 2, 2020 11:11 pm

The true mentor will possess a penetrating insight into one’s pupil’s needs. Such a guru seeks neither money nor personal power. One will be able to perceive from what source a person draws one’ life, whether from the impulsion of the ego or from the inspiration of God. The instantaneous and adequate nature of one’s replies to all questions shows a deeper understanding than the merely intellectual, hence must be intuitive, inspirational, or realizational. On such a basis a human’s fitness for guruship becomes more evident. The role of spiritual guide involves a code of ethics, a special moral responsibility on the part of the guide. The appellation of spiritual teacher should be given only to one who not only can communicate the spiritual truth intellectually but who also lives it fully. The teacher must not only provide instruction; one must also set an example of how to live and act in the World, and one must not only do both of these but one must also provide a profounder influence than other humans by virtue of one’s own attainment, as telepathically revealed by one’s mere presence. The perfect teacher is one who lives up to the teaching itself. The semi-perfect one tries to live up to the teaching. The imperfect one does not even try: avoid one. Actions, deeds, are the final test of the spiritual human or guru. The life one leads must be a pattern. #RandolphHarris 1 of 21

The spiritual guide who ask one’s disciples to practise self-discipline and remodel their characters, will seem to them to be offering impossible counsels of perfection unless one oneself is willing to do or has already done what one asks. However sound one’s theoretical guidance may be, it will fail in persuasive power to the extent that it is not at one with one’s own experience. Whatever help one can give through teaching is limited on the other person’s side by both ability to understand and willingness to receive it. One can give a human no other Grace then this, to point out the way to God. However, there is none better. One seeks to bring humans back to the memory of one’s true native land. There is no room for such a human in rigid official Worlds. One could not even influence, let alone save, such a society. At best one can make some people more fully conscious of what they already dimly feel: that civilization is in danger and its leaders half-bankrupt; that society is sick unto death; that the individual needs spiritual help to endure and grapple with the depressing situation in which one finds oneself. What chance has the individual spiritual educator to continue one’s work when public and government alike accept the false suggestion that only through large organized groups and recognized traditional institutions can people be correctly led? #RandolphHarris 2 of 21

The end of such a trend can only be as it has been in the past—monopoly, dictational religion, centralized tyrannical power, heresy-hunting persecution, and the death of individualism, which means the death of truth. Jesus was an individualists. One prefers to remain unrecognized for what ne genuinely is so that others will not even suspect one’s true status—unless one deliberately wishes them to be made aware in order to help them in a special way. Unless one has been invested with a special mission to speak or write to the World, the authentically illumined human will not publicly announce the fact for one’s illumination. Anyone who does is an impostor. We may turn over the multitudes of tomes in which the opinions of human lie locked up, but the self-actualized will tell us more Truth in a day than we are likely to learn from all that huge mass of speculation. If World history show little if any ethical progress on the part of humanity, are the self-actualized to be blamed as futile? No. That merely shows the intractability of the human material they are working on, for their lives are given to doing whatever they can. They are not miracle humans. The best help one can give is to put a human upright on one’s own feet by helping one get one’s own experience of the glimpse. #RandolphHarris 3 of 21

The human will then know that God really exists, that one’s own inner being is connected with God, and that one can draw upon this connection for moral strength and personal guidance, mental peace and spiritual knowledge. We have already seen that a revelatory situation is revelatory insofar as it permits an awareness of the Unconditional as perceived through, underneath, and beyond the many elements that constitute the concrete situation. There is no revelation without a concrete setting. And a concrete setting is not revelatory unless it point beyond itself, to an eternal abyss, ground and meaning. This is to say that in the existential experience of the Unconditional, the human and cosmic elements, whose convergence have formed the situation in question, are perceived as symbolic of their eternal ground. The Unconditioned makes itself known through symbolic situations. In other words, it reaches us through symbols. The symbol belongs to the World of appearances. It may be literally anything. For anything which has been involved in a concrete experience of the Unconditional may retain, for the mind which has known it in the fire of communion with being-itself, a flavour of remembrance. It has kept the power of reminding us of that experience. #RandolphHarris 4 of 21

It has been endowed with a sort of secondary revelatory power; and whenever we meet this symbol, we shall be thrown back into the revelatory constellation hat once connected with this particular symbol. This is the main use of the word symbol: it denotes the elements that have been associated with a revelation and that have retained some of the revelatory power then manifested. A second use of the term follows. We cannot speak of the Unconditional directly. Even to say “Unconditional” is to see it as a contrasted with the conditional, and this conditions the content of the word “Unconditional.” There is no way of expressing the ultimate ground of being unless we use symbolic terms. The terms are understood as pointers to, not as copies of, reality. God does not mean a God, but points to a realm where “a” is meaningful, beyond singular and plural; as Unconditional, one is neither subject of the verb “to be” nor object of the verb “to know,” but one is beyond object and subject. It is highly symbolic language which must be used at this point. However, its symbolic character foes not diminish its truth; on the contrary, it is a condition of its truth. To speak unsymbolically about being-itself falsifies the real situation. Our knowledge of God is derived from the perfections which flow from Him to creatures, which perfections are in God in a more eminent way than in creatures. #RandolphHarris 5 of 21

Now our intellect apprehends them as they are in creatures, and as it apprehends them it signifies them by names. Therefore as names, which are symbols, are applied to God, the perfections which they signify, such as goodness, life and the like, and their mode of signification. As regards to what is signified by these names, they belong properly to God, and more properly than they belong to creatures, and are applied primarily to Him. However, as regard their mode of signification, they do not properly and strictly apply to God; for their mode of signification applies to creatures. Spiritual formation requires thinking. The Gospel of Jesus directly repudiates all false information about God and, therewith, about the meaning of human life; and it works to undermine the power of those ideas and images that structure life away from God. However, for it to have this effect we must use our ability to think. What is thinking? It is the activity of searching out what must be true, or cannot be true, in the light of given facts or assumptions. It extends the information we have and enables us to see the “larger picture”—to see it clearly and to see it wholly. And it undermines false or misleading ideas and images as well. It reveals their falseness to those who wish to know it. It is a powerful gift of God to be used in the service of truth. #RandolphHarris 6 of 21

Here is Paul thinking under inspiration: “If God is for us, who is against us? He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?” reports Romans 8.31-32. Here is Martin Luther thinking and standing in the power of God before his examiners at Worms: “Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other—my conscious is captive to the Word of God. I cannot and will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen.” The earliest printed version of his statement added the famous words: “Here I stand, I cannot do otherwise.” And so we must apply our thinking to and with the Word of God. We must thoughtfully take that Word in, dwell upon it, ponder its meaning, explore its implications—especially as it relates to our own lives. What are we to do in the light of the facts of the gospel and the revelation of God and of human destiny contained in the Bible? We must “pay greater attention to what we have heard, so that we do not drift away from it,” reports Hebrews 2.1. We must thoughtfully put it into practice. We must seek the Lord by devoting our powers of thinking to understanding the facts and information in the gospel. This is the primary way of focusing our minds on him, setting him before us. #RandolphHarris 7 of 21

When we focus our minds on God, in doing so we will be assisted by God’s grace in ways far beyond anything we can understand on our own; and the ideas and images that governed the life of Christ through his thought life will possess us. However, two factors—self-contempt and anxiety—are largely responsible for the repression of sadistic impulses. The thoroughness and depth of repression vary. Often the destructive impulses are merely kept from awareness. By and large it is astonishing how much sadistic behaviour can be lived out without the individual’s knowing it. One is conscious only of occasional desires to mistreat a weaker person, of being excited when one reads about sadistic acts, or of having come obviously sadistic fantasies. However, these sporadic glimpses remain isolated. The bulk of what one does to others in one’s daily behaviour is for the most part unconscious. One numbness of feeling for oneself and others is one factor that blurs the issue; until this is dispelled one cannot emotionally experience what one does. Besides, the justifications brought to bear to conceal the sadistic trends are often clever enough to deceive not only the sadistic person oneself but even those affected by them. We must not forget that sadism is an end stage of a severe neurosis. #RandolphHarris 8 of 21

And because sadism is a neurosis, the kind of justification employed will depend upon the structure of the particular neurosis from which the sadistic trends stem. The complaint type, for instance, will enslave the partner under the unconscious pretense of love. One’s demands will be attributed to one’s needs. Because one is so helpless or so apprehensive or so ill, the partner should do things for one. Because one cannot be alone, the partner should always be with one. One’s reproaches will be expressed indirectly by one’s demonstrating, unconsciously, how much others make one suffer. The aggressive type expresses sadistic trends quite undisguisedly—which, however, does not mean that one is any more aware of them. One has no hesitation in showing one’s discontent, one’s scorn, and one’s demands but feels that, besides being entirely justified, one is simply being frank. One will also externalize one’s lack of regard for others and the fact that one exploits them, and will intimidate them by telling them in no uncertain terms how much they abuse one. The detached person is singularly unobtrusive in expressing sadistic trends. One will frustrate others in a quiet way, making them feel insecure by one’s readiness to withdraw, conveying the impression that they are cramping or disturbing one, and taking secret delight in letting them make fools of themselves. #RandolphHarris 9 of 21

However, sadistic impulses can be much more deeply repressed, and then give rise to what might be called an inverted sadism. What happens here is that the person so greatly fears one’s impulses that one leans over backward to keep them from being revealed to oneself or others. One will shun everything that resembles assertion, aggression, or hostility and as a result will be profoundly and diffusely inhibited. To lean over backward from enslaving others is to be incapable of giving any order, much less of assuming a position of responsibility or leadership. It makes for overcaution in exerting influence or giving advice. It involves the repression of even the most legitimate jealousy. A good observer will merely notice that the person gets a headache, a stomach ailment, or some other symptom when things do not go one’s way. Leaning over backward from exploiting others brings self-effacing tendencies to the fore. It shows in not daring to express any wish—not daring even to have a wish; in not daring to rebel against abuse or even to feel abused; in tending to regard the expectations or demands of others as better justified or more important then one’s own; in preferring to be exploited rather than assert one’s own. Such a person is between the devil and the deep blue sea. One is frightened of one’s impulses to exploit but despises oneself for one’s unassertiveness, which one registers as cowardice. #RandolphHarris 10 of 21

And when one is exploited—as will naturally happen—one is caught in an unsolvable dilemma and may react with a depression or some functional symptom. Similarly, instead of frustrating others one will be overanxious not to disappoint them, to be considerate and generous. One will go to great lengths to avoid anything that could conceivably hurt their feelings or in any way humiliate them. One will intuitively find something “nice” to say—an appreciative remark, for instance, that will heighten their self-confidence. One tends automatically to take blame on oneself and will be profuse in one’s apologies. If one must make a criticism one will make it in the mildest possible form. Even when others grossly abuse one, one will show nothing but “understanding.” However, at the same time one is hypersensitive to humiliation and suffers excruciatingly under it. The sadistic play on emotions, when deeply repressed, may give place o a feeling that one is powerless to attract anyone. Thus a person may honestly believe—often in spite of good evidence to the contrary—that one is unattractive to the opposite gender, that one has to content oneself with the crumbs. To speak in this case of a feeling of inferiority is merely to use another word for what the person is conscious of anyhow, and what may simply be an expression of one’s self-contempt. #RandolphHarris 11 of 21

However, of relevance here is the fact that the notion of unattractiveness may be an unconscious recoil from the temptation of playing the exciting game of conquering and rejecting. During analysis it may gradually become clear that the individual has unconsciously falsified the whole picture of one’s love relations. And a curious change will take place: the “ugly Peking duckling” becomes aware of one’s desire and capacity to attract people, but turns against them with indignation and contempt as soon as they take one’s advances seriously. The consequent personality picture is deceptive and difficult to evaluate. Its similarity to the compliant type is striking. As a matter of fact, while the overtly sadistic person ordinarily belongs to the aggressive type, the inverted sadist began, as a rule, by developing predominately complaint trends. The likelihood is that one was especially hard hit and crushed into submission in childhood. One may have falsified one’s feelings, and, instead of rebelling against the oppressor, turned to loving one. As one grew older—perhaps around puberty—the conflicts because unbearable and one took refuge in detachment. However, when confronted with failure one could no longer stand the isolation of one’s ivory tower. #RandolphHarris 12 of 21

Looking to escape the ivory tower, one then seemingly revered to one’s former dependence, but with this difference: one’s need for affection became so desperate that one was willing to pay any price not to be left alone. At the same time one’s chances of finding affection were diminished because one’s need for detachment—which was still present—constantly interfered with one’s desire to attach oneself to someone. Worn out by this struggle, one becomes hopeless and developed sadistic tendencies. However, one’s need for people was so insistent that one had not only to repress one’s sadistic trends but to learn over backward to conceal them. Being with others is, in this event, a strain—though one may not realize it. One tends to be stilted and shy. One must constantly play a role that is contrary to one’s sadistic impulses. It is only natural that one oneself should think one is really found of people; and it comes as a shock to one when in analysis one wakes up to the fact that one has very little feeling for them at all, or at least is quite uncertain what one’s feelings are. At this point one is inclined to take this apparent lack for an unalterable fact. However, actually one is merely in process of relinquishing one’s pretense of positive feelings, and unconsciously prefer to feel nothing rather than face one’s own sadistic impulses. #RandolphHarris 13 of 21

A positive feeling for others can only begin to develop when one recognizes those impulses and starts to overcome them. There are certain elements in the picture, however, that to the trained observer will indicate the presence of sadistic trends. To begin with, here is always some insidious way in which one can be seen to intimidate, exploit, and frustrate others. There is usually a perceptible though unconscious contempt for others, superficially attributed to their lower moral standards. In addition, there are a number of incongruities which point to sadism. The person, for instance, may sometimes put up with sadistic behaviour directed at oneself with apparently limitless patience but at other times show hypersensitivity to the slightest domination, exploitation, or humiliation. Finally, one gives the impression of being “masochistic”—namely, of indulging in feeling victimized. However, since the term and the concept behind it are misleading, it is better to steer away from it and describe instead the element involved. Being pervasively inhibited in asserting oneself, the inverted sadist will in any case be readily abused. However, in addition, because one chafes under one’s own weakness, one is often actually attracted to openly sadistic persons, at once admiring and abhorring them—just as the latter, sensing in one a willing victim, are attracted to one. #RandolphHarris 14 of 21

Thus one puts oneself in the way of exploitation, frustration, and humiliation. Far from enjoying such maltreatment, however, one suffers under it. What it gives one is an opportunity to live out one’s own sadistic impulses through someone else, without having to face one’s own sadism. One can feel innocent and morally indignant—while hoping at the same time that someday one will get the better of the sadistic partner and triumph over one. Dr. Freud observed the picture I describe but vitiated one’s findings with unwarranted generalizations. In fitting them into the frame of one’s whole philosophy, he took them as proof that no matter how good a person is on the surface, one is inherently destructive. Actually, the condition is particular outgrowth of a particular neurosis. We have come a long way from the point of view that regards a sadistic person as a pervert in regards to pleasures of the flesh or that uses elaborate terminology to say one is mean and vicious. The perversions in the pleasures of the flesh are comparatively rare. When they are present they are merely one expression of a general attitude toward others. The destructive trends are undeniable; but when we understand them we see a suffering human being behind the apparently inhuman behaviour. With this we open the possibility of reaching such a human being by therapy. We find one a desperate individual who seeks restitution for a life that has defeated one. #RandolphHarris 15 of 21

Therefore, we ought to worship God for the promise of God’s presence. We all know God is everywhere—He is omnipresent—and that He has promised us, “Never will I leave you; never will I forsake you,” reports Hebrews 13.5. Nevertheless, He has given the Church the unique promise that “Where two or three come together in my name, there am I with them,” reports Matthew 18.20. That means that God’s presence is with us in a very special way when we assemble to focus on Him. The sense of Christ’s presence will bring a great blessing to a community, which ultimately results in some people establishing Bible studies. If we would just let the truth sink in, think what such an awareness of Christ’s presence would do to corporate worship of the confessing Church. One thing is for sure, discrimination, violence, riots, and crimes would cease in cathedral and chapel alike! Humans, when we meet for corporate worship, Chris is in our midst. He walks among the glowing lampstands of His churches (Revelation 1.20). He treads yacht and spirit and truth. He desires our praise. This being the highest priority, we must answer truthfully: do we worship as God desires? All the prophets worshipped the Father in the name of Christ—Abraham’s offering of Isaac was in similitude of God and His Only Begotten—Humans should reconcile themselves to God through the Atonement—the Jews will reject the foundation stone. About 544-421 Before Christ. #RandolphHarris 16 of 21

“Now behold, I came to pass that I, Jacob, having ministered much unto my people in word, (and I cannot write but a little of my words, because of the difficulty of engraving our words upon plates) and we know that the things which we write upon plates must remain; but whatsoever things we write upon anything save it be upon plates must perish and vanish away; but we can write a few words upon plates, which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers—now in his thing we do rejoice; and we labour diligently to engraven these words upon plates, hoping that our beloved brethren and our children will receive them with thankful hearts, and look upon them that they may learn with joy and not with sorrow, neither with contempt, concerning their first parents. For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before His coming; and not only we ourselves has a hope of his glory, but also all the holy prophets which were before us. Behold, they believed in Christ and worshipped the Father in His name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and His Only Begotten Son. #RandolphHarris 17 of 21

“Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea. Nevertheless, the Lord God showeth us our weakness that we may know that it is by His grace, and His great condescensions unto the children of humans, that we have power to do these things. Behold, great and marvelous are the words of the Lord. How unsearchable are he depths of the mysteries of one; and it is impossible that humans should find out all His ways save it be revealed unto them; wherefore, brethren, despise not the revelations of God. For behold, by the power of His word humans came upon the face of the Earth, which Earth was created by the power of His word. Wherefore, if God being able to speak and the World was, and to speak and humans were created, O then, why no able to command the Earth, or the work-personship of one’s hands upon the face of it, according to His will and pleasure? Wherefore, brethren, seek not to counsel the Lord, but to take counsel from His hand. For behold, ye yourselves know that He counseleth in wisdom, and in justice, and in justice, and in great mercy, over all His works. #RandolphHarris 18 of 21

“Wherefore, beloved brethren, be reconciled unto one through the atonement of Christ, His Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits, and obtained a good hope of glory in Him before He manifesteth Himself in the flesh. And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of a resurrection and the World to come? Behold, my brethren, he that prophesieth, let him prophesy to the understanding of humans; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. However, behold, we are not witnesses alone in these things; for God also spake them unto prophets of old. However, behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away His plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble. #RandolphHarris 19 of 21

“And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation. However, behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build. And now, my beloved, how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you,” reports Jacob 4.1-18. We are guilty, O Father Almighty, through our frequent sins, guilty through the neglect of Thy graces. However, from these trespasses of our guilty conscience the Sacrifice of Thine Only Son, offered up to Thee with His Blood, hath cleansed us. And it may also be our succour when we offend after being redeemed, since even until the final day of doom it bestows the grace of repentance on those who do not sin against the Spirit. So may He Who for our redemption made Himself an Advocate with the Father, be Himself the Pleader for our iniquities, even Christ our Lord and eternal Redeemer. #RandolphHarris 20 of 21

Be reconciled, we pray Thee, unto sinners by the Blood of the Righteous One; acknowledge the Victim by Whose intervention Thou hast been propitiated: and receive as Thine adopted children those whose Father Thou hast become through grace. Heavenly Father, my faith in in Thee, my expectation is from Thee, my love goes out toward Thee, I believe Thee, accept Thy word, acquiesce in Thy will, rely on Thy promises, trust Thy providence. I bless Thee that the court of conscience proves me to be Thine. I do not need signs and wonders to believe, for Thy word is sure truth. I have cast my anchor in the port of peace, knowing that present and future are in nail-pierced hands. Thou art so good, wise, just holy, that no mistake is possible to Thee. Thou art fountain and source of all law; what Thou commandest is mine to obey. I yield to Thy sovereignty all that I am and have; do Thou with me as Thou wilt. Thou hast given me silence in my heart in pace of murmurings and complaints. Keep my wishes from growing into willings, my willings from becoming fault-finding with Thy providences, and have mercy on me please. If I sin and am rebellious, please help me to repent; then take away my mouring and give me music; remove my sackcloth and adorn me with beauty; please take away my sighs and fill my mouth with songs; and when I am restored and rest in Thee, give me Summer weather in my heart. #RandolphHarris 21 of 21

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Diary of the Seducer—Expecting Nothing of Life He Was Entirely Absorbed by the Game itself!

May 30, 2020 2:00 am

The deepest hunger in the American soul today is for something truly useful to do with one’s life. If, as in so often the case in America now, the end result is human exploitation, environmental destruction, or debasement of values, what values does work really have? What does it mean to be an adult? It means certain rights and privileges that do not belong to children and adolescents, for one thing. However, as for any such “fringe benefits,” there are dues to pay. These dues come in the form of responsibilities, obligations, and expectations of other individuals and society. Morality is based on individual rights and standards which have been critically examined and agreed upon by the whole society. A sharp distinction has been drawn between the situation of the discredited with tension to manage and the situation of the discreditable with information to manage. The stigmatized employ an adaptive technique, however, which requires the student to bring together these two possibilities. The difference between visibility and obtrusiveness is involved. It is a fact that persons who are ready to admit possession of stigma (in many cases because it is known about or immediately apparent) may nonetheless make a great effort to keep the stigma from looming large. #RandolphHarris 1 of 21

The individual’s object is to reduce tension, that is, to make it easier for oneself and the others to withdraw covert attention from the stigma, and to sustain spontaneous involvement in the official content of the interaction. However, the means employed for this task are quite similar to those employed in passing—and in some cases identical, since what will conceal a stigma from unknowing persons may also ease matters for those in the know. It is thus that a girl who gets around best on her artificial leg employs crutches or an artful but patently artificial limb when in company. This process will be referred to as covering. Many of these who rarely try to pass, routinely try to cover. One type of covering involves the individual in a concern over the standards incidentally associated with one’s stigma. Thus the visually impaired, who sometimes have a facial disfigurement in the region of the eyes, distinguish among themselves according to whether this is the case or not. Dark glasses sometimes worn to give voluntary evidence of blindness may at the same time be worn to cover evidence of defacement—a case revealing unsightedness while concealing unsightliness: The blind, in all conscience, have enough advertisement of their condition without adding a cosmetic factor to it. #RandolphHarris 2 of 21

I think of nothing that would add so much to the tragedy of a blind man’s position as the feeling that, in the fight to regain his vision, he had lost not only the fight but the wholesomeness of his appearance as well. Similarly, since blindness can lead to the appearance of clumsiness, there may occur a special effort to re-learn motor propriety, an “ease and grace and adeptness at all those motions which the sighted World looks upon as ‘normal.’” A related type of covering involves an effort to restrict the display of those failings most centrally identified with the stigma. For example, a near-blind person who knows that the persons present know about one’s differentness may yet hesitate to read, because to do this one would have to bring the book up to a few inches of one’s eyes, and this one may feel expresses to glaringly the qualities of blindness. This type of covering, it should be noted, is an important aspect of the “assimilative” techniques employed by members of minority ethnic groups; the intent behind devices such as change in name and change in nose shape is not solely to pass, but also to restrict the way in which a known about attribute obtrudes itself into the center of attention, for obtrusiveness increases the difficulty of maintaining easeful inattention regarding the stigma. #RandolphHarris 3 of 21

The most interesting expression of covering, perhaps, is that associated with the organization of social situations. As already suggested, anything which interferes directly with the etiquette and mechanics of communication obtrudes itself constantly into the interaction and is difficult to disattend genuinely. Hence individuals with stigma, especially those with a physical disability, may have to learn about the structure of interaction in order to learn about the lines along which they must reconstitute their conduct if they are to minimize the obtrusiveness of their stigma. From the efforts, then, one can learn about features of interaction that might otherwise be too much taken for granted to be noted. For example, the hard of hearing learn to talk with the degree of loudness that listeners feel is appropriate for the situation, and also to be ready to deal with those junctures during interaction that specifically require hearing if the properties are to be maintained: Frances figure out elaborate techniques to cope with ‘dinner lulls,’ intermissions at concerts, football games, dances, and so on, in order to protect her secret. However, they served only to make her more uncertain, and in turn more cautious, and in turn more uncertain. Thus, Frances had it down pat that at a diner party she should sit next to someone with a strong voice; if someone asked her a direct question, choke, cough, or get hiccups; take hold of the conversation herself, ask someone to tell a story she had already heard, ask questions the answers to which she already knew. #RandolphHarris 4 of 21

Similarly, the blind sometimes learn to look directly at the speaker even though this looking accomplishes no seeing, for it prevents the blind from staring off into space or hanging the head or otherwise unknowingly violating the code regarding attention cues through which spoke interaction is organized. Now, let us consider some typical sadistic attitudes. We can best observe these in persons who are fairly uninhibited in expressing their sadistic tendencies toward others, whether they themselves are conscious of having such tendencies or not. When, in the following, I speak of a sadistic person, I mean a person whose attitudes toward others are predominantly sadistic. Such a person may want to enslave others or to enslave the partner in particular. One’s “victim” must be a superhuman’s slave, a creature not only without wishes, feelings, or initiative of one’s own but without any claims whatever upon the master. This tendency may take the form of molding or educating the victim, as Professor Higgings in Pygmalion molds Eliza. At best it can have some constructive aspects, as in the case of parents with children or teachers with pupils. Occasionally this aspect obtains in relations dealing with pleasures of the flesh, particularly if the sadistic partner is the more mature. It is sometimes conspicuous in homosexual relations between an older and a young man. #RandolphHarris 5 of 21

However, even there if the slave gives any indication of meaning to go one’s own way, of having friends or interests of one’s own, the devil’s horns will show themselves. Frequently, though not invariably, the master is haunted by a possessive jealousy and uses it as a means of torture. It is peculiar to sadistic relationships of this kind that keeping a hold over the victim is of more absorbing interests than the person’s own life. One will neglect one’s career, forego the pleasures or advantages of meeting other persons rather than grant the partner any independence. The ways in which the partner is kept enslaved are characteristic. They vary only within a comparatively limited range and depend on the personality structure of both members. The sadistic person will give the partner just enough to make the relationship appear worth one’s while. One will fulfill certain of the partner’s needs—though rarely more than will keep one at a minimum subsistence level, psychically speaking. And one will impress upon one the unique quality of what one gives. Nobody else, one will point out, could give one such understanding, such support, so much satisfactions in pleasures of the flesh or so many interests; nobody else, indeed, would ever put up with one. Again, one may hold one with the lure of better times—implicitly or explicitly, one will promise love or marriage or a better financial status or better treatment. #RandolphHarris 6 of 21

Sometimes one will stress one’s own need of the partner and appeal to one on that ground. All these tactics are the more effective in that by being so possessive and so disparaging one isolates the partner from others. If the latter is made sufficiently dependent one may finally threaten to leave one. still further means of intimidation may be employed, but these have so much a life of their own that they will be discussed separately, in another context. Naturally, we cannot understand what goes on in such a relationship without taking into account the characteristics of the partner. Often one is of the complaint type and hence in dread of desertion; or one may be a person who has profoundly repressed one’s own sadistic drives and is helpless on that account—as will be shown later. The mutual dependence that accrues from such a situation arouses resentment not only in the enslaved but in the enslaver as well. If the latter’s need for detachment is pronounced, one is especially resentful of the partner’s absorbing so much of one’s thought and energy. Not realizing that one oneself has created these cramping ties, one may reproach the partner for being grasping or clinging. One’s wanting to break away on such occasions is as much an expression of fear and resentment as a means of intimidation. Not all sadistic craving aims at enslavement. Another sort finds its satisfaction in playing on the emotions of another person as on an instrument. #RandolphHarris 7 of 21

A man or woman who expects nothing of one’s own life can be entirely absorbed in the game of playing with your emotions, which in turn gives them a reason to live. One knows when to show interest and when to be indifferent. One is hypersensitive in anticipating and observing the girl’s reactions to one. One knows what will arouse and what will check his or her desires for pleasures of the flesh. However, one’s sensitivity is limited to the requirements of the sadistic play: one is totally unconcerned with what this experience might mean to the young lady or young man’s life. This conscious shrewd calculation, more often goes on unconsciously. However, it is the same game of attracting and rejecting, charming and disappointing, elevating and degrading, bringing joy and brining grief. Another characteristic is to exploit the partner. Exploitation is not necessarily a sadistic enterprise; it may be employed merely for the sake of gain. In sadistic exploitation, too, gain may be a consideration, but it is often illusory and wholly out of proportion to the affect put into its pursuit. For the sadist, exploitation becomes a kind of passion in its own right. What matters is to experience the triumph of getting the better of others. Its specifically sadistic colouring appears in the means used for exploitation. The partner is subjected, directly and indirectly, to ever mounting demands, and is made to feel guilty humiliated if one does not fulfill them. #RandolphHarris 8 of 21

The sadistic person can always find a justification for feeling discontented or unfairly treated, and for demanding still more on the account. The fulfilling of such demands never evokes gratitude, and how the demands themselves are often prompted by the desire to hurt the other person and put one in one’s place. They may have to do with material things or needs involving pleasures of the flesh or assist in establishing a career; they may be demands for special consideration, exclusive devotion, boundless tolerance. There is nothing specifically sadistic in their content: what does point to sadism is the expectation that the partner should, by whatever means are available, fill out a life that is emotionally empty. This, too, is well illustrated by constant complaints of feeling bored and wanting stimulation and excitement. The need to feed, vampirelike, on the emotional vitality of another person is as a rule completely unconscious. However, it is probable that it is at the bottom of the craving to exploit and that it is the soil from which the expressed demand draw their sustenance. When we realize that there is simultaneously a tendency to frustrate others, the nature of the exploitation becomes still clearer. It would be a mistake to say that the sadistic person never wants to give anything. Under certain conditions one may even be generous. #RandolphHarris 9 of 21

What is typical of sadism is not a stinginess in the sense of withholding but a much more active, though unconscious, impulse to thwart others—to kill their joy and to disappoint their expectations. Any satisfaction or buoyancy of the partner’s almost irresistibly provokes the sadistic person to spoil it in some way. If the partner looks forward to seeing one, one tends to be sullen. It the partner wants pleasures of the flesh, one will be frigid or impotent. One may not even have to do, or fail to do, anything beneficial. By simply radiating gloom one acts as a depressant. One did not have to do anything: it was enough for one just to be. They shriveled and turned morbid by mere infection. What an exquisite refinement of the will to power, what an elegant cruelty! And what an amazing gift for that contagious gloom which damps even the highest spirits and stifles the very possibility of joy. As significant as any of these is the sadistic person’s tendency to disparage and humiliate others. One is remarkably keen at seeing shortcomings, at discovering the weak spots in others and pointing them out. One knows intuitively where others are sensitive and can be hurt. And one tends to use one’s intuition mercilessly for derogatory criticism. This may be rationalized as honesty or as a wish to be helpful; one may believe oneself to be sincerely troubled by doubts in regard to the other person’s competence or integrity—but if the sincerity of one’s doubts are questioned, one will become panicky. #RandolphHarris 10 of 21

It may also appear as mere suspiciousness. The individual may say: “If only I could trust that person!” However, after having translated one in one’s dreams into everything loathsome from a worm to a germ, how could one expect to trust him or her! In other words, suspiciousness can be merely a consequence of disparaging another person in one’s own mind. And if the sadistic person is unaware of one’s disparaging attitude one may be conscious only of the resulting suspiciousness. Again it would seem more appropriate to speak of a passion for fault-finding than of simply tendency. One not only turns one’s searchlight on actual flaws but is extremely adept at externalizing one’s own faults and so building up a case against the other fellow. If, for instance, one has upset someone by one’s own behavior, one will immediately show concern or even contempt for that person’s emotional instability. If the partner, being intimidated, is not entirely frank with one, one will reproach him or her for one’s secrecy or for lying. One will reproach one for being dependent on one when one oneself has one all one could to make one so. Such undermining is not just a matter of words but is accompanied by all sorts of scornful behaviour. Humiliating and degrading practices of pleasures of the flesh can be one of its expression. #RandolphHarris 11 of 21

When any of these drives is frustrated, or when the tables are turned and the sadistic person feels oneself dominated, exploited, or scored, one may have spells of an almost insane rage. In one’s imagination, then, no torture is great enough to inflect upon the offender: one may kick him or her, beat him or her, slice him or her to pieces. These spells of sadistic rage can in turn be repressed, and give raise to a state of acute panic or some functional somatic disturbance pointing to an increase of inner tension. What, then, is the meaning of these trends? What are the inner necessities that compel a person to behave with such cruelty? The assumption that sadistic trends are the expression of a perverted drive in dealing with pleasures of the flesh has n basis in fact. It is true that they can be expressed in behaviour that is based in pleasures of the flesh. In this they are no exception to the general rule that all our character attitudes are bound to manifest themselves in the sphere of pleasures of the flesh—as they do in our way of working, in our gait, in out handwriting. It is also true that many sadistic pursuits are carried on with a certain excitement or, as I have said repeatedly, with an absorbing passion. The conclusion, however, that these affects of thrill or excitement are involved in the nature of pleasures of the flesh, even when they are not felt as such, merely rests on the premise that every excitement is in itself dealing with pleasure of the flesh. #RandolphHarris 12 of 21

However, there is no evidence to substantiate such a premise. Phenomenologically the two sensations of sadistic thrill and abandonment in pleasures of the flesh are entirely different in nature. The assertion that sadistic impulses are a persisting infantile trend has a certain appeal in that young children are often cruel to animals or younger children, and apparently get a thrill out of it. In view of this superficial similarity one might say that the elementary cruelty of the child has merely been refined. However, actually it is not only refined: the cruelty of the adult sadist is different in kind. As we have seen, it has distinct characteristics which are lacking in the child’s outright cruelty. The child’s cruelty seems to be a comparatively simple response to feeling oppressed or humiliated. One asserts oneself by exercising one’s vengeance on weaker folk. Specifically sadistic trends are more complicated and grow from more complicated roots. Besides, like every attempt to account for later peculiarities by relating them directly to early experiences, this one, too, leave an all-important question unanswered that we will come back to at a later date. Now that we have explored the issue of freedom as an expression of grace, we can quote the remainder of Galatians 5.13, “But do not use your freedom to indulge the sinful nature; rather, serve one another in love.” #RandolphHarris 13 of 21

The moral law, rightly understood, does not squelch grace or abridge our freedom in Christ. God’s grace provides the only proper motive, as well as the only powerful motivation, to obey His commands. Our obedience, to be true obedience, must arise out of love for God and gratitude for His grace. The moral law of God gives direction to our love. If I truly desire to express my love to God, I need to know how to do that appropriately. Jesus gave us very simply directions (simple to understand, if not to practice): “If you love me, you will obey what I command,” reports John 14.15. Though the law gives direction, it provides no power to enable us to obey it. However, God, by delivering us from the reign of sin and the law, and bringing us unto His realm of grace, has provided the power in Christ and through His Spirit. So God by His grace has given us the right motive, the right rule of direction, and the needed power to live a life of love. Only when we understand these basic truths are we in a position to respond to Paul’s exhortation not to abuse our freedom, but instead, to serve one another in love. Here is a spiritual principle: We cannot exercise love unless we are experiencing grace. You cannot truly love others unless you are convinced that God’s love for you in unconditional, based solely on the merit of Christ, not on your performance. John said, “We love because we first loved us,” reports 1 John 4.19. #RandolphHarris 14 of 21

Our love, either to God or to others, can only be a response to His love for us. There are five words all beginning with the letter “L” that we need to keep in right relationship to one another. All five are either used or implied in Galatians 5.13-14. They are law, liberty, love, license, and legalism. (I have not used license up to now, and by that word I mean an abuse of our freedom in order to indulge our sinful nature.) We need to learn to live within the right relationships of law and love, law and liberty, and liberty and love. Only when we have those relationships in proper order will we avoid the traps of license on the one hand and legalism on the other. Grace keeps the law, love, and liberty in right relationship to one another. In one southern state, a narrow two-lane highway has been built through a swampland by building up the road bed above the swamp. You must be extra alert not to drift off the rod because there is no margin for error. If you go off the road, you do not end up on a grassy shoulder but rather submerged in a swamp. The built-up roadbed can also represent grace that allows you to drive safely through the swampland of legalism and license. When you focus on grace in the fullness of its meaning, you will keep the law, liberty, and love in their proper relationship to one another. However, if you focus on anyone of the instead of on grace, you will invariably end up in the swamp of legalism or license. #RandolphHarris 15 of 21

What do I mean by the phrase, “grace in the fullness of its meaning?” An expression often used in a pejorative sense is cheap grace. The term denotes an attitude that, since God’s grace is unconditional, I may live as I please; I may sin as much as I want because God will still love me and forgive me. That is the attitude of license. It results from focusing exclusively on liberty and denigrating God’s law. To counteract this sinful attitude, some of us in Christian ministry have fallen into legalism. We have taught, either directly or implicitly, that God’s grace is conditional, that there is a degree to which it is based on our performance. We have unduly focused on God’s law and disparaged liberty. However, the reality is that there is no such things as cheap grace. To us, the recipients, grace is not cheap; it is unconditionally free. However, grace is not cheap to God either. Although grace is part of essential nature of God, the extending of His grace to us cost Him the most expensive price every paid, the death of His own dear Son. So grace is never cheap. It is absolutely free to us, but infinitely expensive to God. That is what I mean by grace in the fullness of its meaning. Anyone who is prone to use grace as a license for irresponsible, sinful behaviour, surely does not appreciate the infinite price God paid to give of His grace. However, anyone who tends to use legalism as a hedge against license, just as surely forget that grace cannot be earned by our behaviour. #RandolphHarris 16 of 21

All of us need to diligently apply ourselves to learning to live under the reign of God’s transforming grace. Then love, liberty, and the law will take their proper places in our lives, and we will avoid the swamplands of both legalism and license. The Book of Jacob who is the Brother of Nephi—the words of his preaching unto his brethren. He confoundeth a person who seeketh to overthrow the doctrine of Christ. A few words concerning the history of the people of Nephi. Jacob and Joseph seek to persuade humans to believe in Christ and keep His comandments—Nephi dies—wickedness prevails among the Nephites. About 544-421 Before Christ. “For behold, it came to pass that fifty and five years had passed away from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven, And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi. For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation. #RandolphHarris 17 of 21

“And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven the heads of them upon these plates, and touch upon them as much as it were possible, for Christ’s sake, and for the sake of our people. For because of faith and great anxiety, it truly had been made manifest unto us concerning our people, what things should happen unto them. And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come. Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means one should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. Wherefore, we would to God that we could persuade all humans not to rebel against God, to provoke him to anger, but that all humans would believe in Christ, and view his death, and suffer his cross and bear the shame of the World; wherefore, I, Jacob, take it upon me to fulfill the commandment of my brother Nephi. Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a human to be a kind and a ruler over his people now, according to the reigns of the kings. #RandolphHarris 18 of 21

“The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare—wherefore, the people were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people, second Nephi, third Nehip, and so forth, according to reigns of the kings; and thus they were called by the people, let them be of whatever name they would. And it came to pass that Nephi died. Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishamaelites. However, I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings. And now it came to pass that the people of Nephi, under the reign of the second king, began to grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David of old desiring many wives and concubines, and also Solomon, his son. Yea, and they also began to search much gold and silver, and began to be lifted up somewhat in pride. Wherefore I, Jacob, gave into them these words as I taught them in the temple, having first obtained mine errand from the Lord. #RandolphHarris 19 of 21

“For I, Jacob, gave unto them these words as I taught them in the temple, having first obtained mine errand from the Lord. For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi. And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by labouring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day,” reports Jacob 1.1-19. May the oblation, O Lord, be of good effect, which I humbly offer to Thy Majesty for the welfare of your children; that their lives, amid prosperity and adversity, may everywhere be guided by Thy providence; through Jesus Christ our Lord. Lord Jesus, please give me to love Thee, to embrace Thee, though I once took lust and sin in my arms. Thou didst love me before I loved Thee, an enemy, a sinner, a loathsome work. Thou didst own me when I disclaimed myself; thou dost love me as a son, and weep over me as over Jerusalem. Love brought Thee from Heaven to Earth, from Earth to the cross, from the cross to the grace. Love caused Thee to be weary, hungry, tempted, scorned, scourged, buffeted, spat upon, crucified, and pierced. #RandolphHarris 20 of 21

Love led Thee to bow Thy head in death. My salvation is the point where perfect created love and the most perfect uncreated love meet together; for thou dost welcome me, not like Joseph and his brothers, loving and sorrowing, but loving and rejoicing. Thy love is not intermittent, cold, changeable; it does not cease or abate for all my enmity. Holiness is a spark from Thy love kindled to a flame in my heart by Thy Spirit, and so it ever turns to the place from which it comes. Let me see Thy love everywhere, not only in the cross, but in the fellowship of believers and in the World around me. When I feel the warmth of the Sun of righteousness with healing power. When I feel the tender rain may I think of the gospel showers that water my soul. When I walk by the river side may I praise thee for that stream that makes the eternal city glad, and washes white my robes that I may have the right to the tree of life. Thy infinite love is a mystery of mysteries, and my eternal rest lies in the eternal enjoyment of it. “You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, ‘Abraham believed in God, and it was credited to hum as righteousness, and he was called God’s friend. You see that a person is justified by what he does and not by faith alone,” reports James 2.22-24. #RandolphHarris 21 of 21

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Please be present, be present, Jesus, Good High Prisent, in the midst of us, as Thou wast in the midst of Thy disciples. Please sanctify this oblation. (If you are interested in a home, you can contact Cresleigh Homes Customer Care Department at 3001 Douglas Boulevard #110, Roseville, California 95661. You can fax it to this number: 916-781-6080. Or you can call 916-526-3642. When you move into you new home, everything should be in working order.)

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Tell Me, Pretty Maiden, are there Any More at Home Like You?

May 29, 2020 1:27 am

Nobody starts off stupid. You have only to watch babies and infants, and think seriously about what all of them learn and do, to see that, except for some who face natural limitations, they show a style of life, and a desire and ability to learn that in a more mature person we might call genius. Hardly an adult in a thousand, or ten thousand, could in any three years of one’s life learn as much, grow as much in one’s understanding of the World around one, as every infant learns and grows in one’s first three years. When people are expected to behave in specific ways or are told that they are stupid or bright or ugly or lovable, they often begin to act in these ways. This is called a self-fulfilling prophecy. These expectations may come from parents and other authority figures, but they can also come from peers. In childhood, and especially in adolescence, peer pressure and peer evaluation become very important. It would be better to take words like “stupid” and “dumb” out of the vocabulary you use with any child. In our culture, which places a premium on intelligence, a person who is called stupid often enough is very unlikely to take risks or do anything challenging. (“Why try? I am so dumb I cannot do it.”) Often students who do not speak out in class fear that what they have to say may sound uneducated, and the instructor and other students may laugh at or ridicule them. So these students sit, mute, in class after class. #RandolphHarris 1 of 22

Persons in the grip of neurotic hopelessness manage to “carry on” in one way or another. If their capacity to be creative has not been too greatly damaged by their neurosis, they may be able fairly consciously to resign themselves to the state of their personal lives and concentrate on a field in which they can be productive. They may submerge themselves in a social or religious movement or in the work of an organization. Their work may be useful; the fact that they lack zest can be outweighed by their having no personal ax to grind. Others, in adapting themselves to their particular frame of life, may cease to question it but yet not attach much meaning to it, trying merely to fulfill their obligations. It is, I believe, the state of a defect condition, in contrast to neurosis. I interpret it, however, as the outcome of neurotic processes. They may, on the other hand, give up all serious or promising pursuits and turn to the periphery of life, trying to snatch from it some bit of enjoyment, finding their interest in a hobby or in incidental pleasures like good eating, interior design, or gardening. Or they may drift and deteriorate, let themselves go to pieces. Unable to do any consistent work, they take to drink, gambling, whoring. The kind of alcoholism described by Charles Jackson in The Lost Week-End, where a binge drinker mostly of rye, fancies himself as a writer. #RandolphHarris 2 of 22

And in his state of neurosis, he lapses into foreign phrase and quotes Shakespeare even while attempting to steal a woman’s purse, trying to pawn a typewriter for drinking money. This represents and end stage of such a condition. In this connection it might be interesting to examine whether an unconscious determination to go to pieces may not supply a powerful psychic contribution to such chronic diseases as tuberculosis and cancer. Finally, persons without hope may turn destructive, but at the same time make an attempt at restitution by living vicariously. This, in my opinion, is the meaning of sadistic trends. Because Dr. Freud regarded sadistic trends as instinctual, psychoanalytical interest has been largely focused on the so-called sadistic perversions. Sadistic patterns in everyday relationships, though not ignored, have not been strictly defined. Any kind of assertive or aggressive behaviour is conceived of as a modification or sublimation of instinctual sadistic trends. Dr. Freud, for instance, regarded a striving for power as such a sublimation. It is true that a striving for power can be sadistic; but in a person who sees life as a battle of all against all, it can merely represent a struggle for survival. Actually, it need not be neurotic at all. The result of this lack of discrimination is that we have neither a comprehensive picture of the forms sadistic attitudes may take nor any criteria as to precisely what is sadistic. #RandolphHarris 3 of 22

It is left pretty much to individual intuition to determine what may rightly be called sadism and what may not—a situation hardly conductive to sound observation. The mere act of hurting others is in itself no indication of a sadistic tendency. A person may be engaged in a struggle of a personal or general nature in the course of which one had to hurt not only one’s adversaries but one’s associates as well. Hostility toward others may also be merely reactive. A person can feel hurt or frightened and want to hit back with a force that, while disproportionate to the objective provocation, is subjectively quite in keeping with it. It is easy, however, to deceive oneself on this score: all too often a justifiable reaction is claimed when actually a sadistic tendency was in operation. However, the difficulty in distinguishing one from the other does not mean that reactive hostility is nonexistent. Finally, there are all those offense tactics of the aggressive type who feels one is fighting for survival. I should not call any of these aggressions sadistic; others may get hurt in the process, but the hurting or damaging is an inevitable by-product rather than a prime intention. To put it simply, we could say that although the kinds of action we refer to here are aggressive or even hostile, they are not perpetrated in a mean spirit. There is no conscious or unconscious satisfaction derived from the very fact of hurting. #RandolphHarris 4 of 22

It has been repeatedly argued that equality undermines liberty. Some would say that a society in which principles like my radical egalitarian principles were adopted, or even the liberal egalitarian principles of Rawls or Dworkin were adopted, would not be a free society. My arguments have been just the reverse. I have argued that it is only in an egalitarian society that full and extensive liberty is possible. Perhaps the egalitarian and the anti-egalitarian are arguing at cross purposes? What we need to recognize, it has been argued, is that we have two kinds of rights both of which are important to freedom but to rather different freedoms and which are freedoms which not infrequently conflict. We have rights to fair terms of cooperation but we also have rights to non-interference. If a right of either kind is overridden our freedom is diminished. The reason why it might be thought that the egalitarian and the anti-egalitarian may be arguing at cross purposes is that the egalitarian is pointing to the fact that rights to fair terms of cooperation and their associated liberties require equality while the anti-egalitarian is pointing to the fact that rights to fair terms of cooperation and their associated liberties require equality while the anti-egalitarian is pointing to the fact that rights to noninterference and their associated liberties conflict with equality. They focus on different liberties. #RandolphHarris 5 of 22

What I have said above may not be crystal clear, so let me explain. People have a right to fair terms of cooperation. In political terms this comes to the equal right of all to effective participation in government and, in more broadly social terms, and for a society of economic wealth, it means people having a right to a roughly equal distribution of the benefits and burdens of the basic social arrangements that affect their lives and for them to stand in such relations to each other such that no one has the power to dominate the life of another. By contrast, rights to non-interference come to the equal right of all to be left alone by the government and more broadly to live in a society in which people have a right peacefully to pursue their interests without interference. The conflict between equality and liberty comes down to, very essentially, the conflicts we get in modern societies between rights to fair terms of cooperation and rights to noninterference. As Joseph Schumpeter saw and J.S. Mill before him, one could have a thoroughly democratic society (at least in conventional terms) in which rights to noninterference might still be extensively violated. A central anti-egalitarian claim is that we cannot have an egalitarian society in which they very precious liberties that go with the rights to non-interference would be violated. #RandolphHarris 6 of 22

Love, power, and justice are united in God and they are united in the new creation of God in the World. Humans are estranged from the ground of their being, from themselves, and from their World. However, they are still humans. One cannot completely cut the tie with their creative ground, one is still a centred person and in this sense united with oneself. One still participates in one’s World. In other words: The reuniting love, the power of resisting non-being, and the creative justice are still active in one. Life is not unambiguously good. Then it would not be life but only the possibility of life. And life is not unambiguously evil. Then non-being would have conquered being. However, life is ambiguous in all its expressions. It is ambiguous also with respect to love, power, and justice. We have touched on this fact in many places in our previous discussions. We must now consider it in the light of the new creation within the World of estrangement, which I suggest calling the holy community. In an anticipating summary I would say: in the holy community the agape quality of love cuts into the libido, eros, and philia qualities of love and elevates them beyond the ambiguities of their self-centeredness. In the holy community the spiritual power, by surrendering compulsion, elevates power beyond the ambiguities of its dynamic realization. #RandolphHarris 7 of 22

In the holy community justification by grace elevates justice beyond the ambiguities of its abstract and calculating nature. This means that in the holy community love, power, and justice in their ontological structure are affirmed but that their estranged and ambiguous reality is transformed into a manifestation of their unity within the divine life. Let us first consider the ambiguities of love and the work of love as agape in the holy community. Libido is good in itself! We have defended it against Dr. Freud’s depreciation of what he described as the infinite libidinous drive with its ensuing dissatisfaction and death instinct. We have accepted this as the description in estrangement, but not of libido in its creative meaning. Without libido life would not move beyond itself. The Bible knows this as well as recent depth psychology, and we should be grateful that our new insights into the deeper levels of human nature have rediscovered the Biblical realism which was covered by several strata of idealistic and moralistic self-deception about humans. Biblical realism knows both that libido belongs to human’s created goodness and that it is distorted and ambiguous in the state of human’s estrangement. Libido has become unlimited and has fallen under the tyranny of the pleasure principle. It uses the other being not as an object of reunion but as a tool for gaining pleasure out of one. #RandolphHarris 8 of 22

Desire for pleasures of the flesh is not evil as the breaking of conventional laws, but the desires for the pleasures of the flesh in autonomy in pleasures of the flesh are evil if they bypass the center of the other person—in other words, if they are not united with the two other qualities of love, and if they are not under the ultimate criterion of the agape quality of love. Agape seems the other one in one’s center. Agape sees one as God sees one. Agape elevates libido into the divine unity of love, power, and justice. The same is true of eros. We have, following Plato, defined eros as the driving force in all cultural creativity and in all mysticism. As such eros has the greatness of divine-human power. It participates in creation in the natural goodness of everything created. However, it also participates in the ambiguities of life. The eros quality of love can be confused with the libido quality and be drawn into its ambiguities. Witness for this is the fact that the New Testament could not use the word eros any more because of its predominantly sexual connotations. And even the mystical eros can express itself in symbols which are not only taken from the life involving pleasures of the flesh but which draw the love to God to an openly ascetic, hiddenly passionate level in pleasures of the flesh. However, more is involved when we speak of the ambiguity of the eros quality of love. It is the aesthetic detachment which can take hold of our relation to culture and makes eros ambiguous. #RandolphHarris 9 of 22

The aesthetic stage of humans spiritual development is not a stage but a Universal quality of love exposed to dangers. The ambiguity of cultural eros is its detachment from the realities which it expresses and consequently the disappearing of existential participation and ultimate responsibility. The wings of eros becomes wings of escape. Culture is irresponsibly enjoyed. It has not received the justice which it can demand. Agape cuts into the detached safety of a merely aesthetic eros. It does not deny the longing toward the good and the true and its divine source, but it prevents it from becoming an aesthetic enjoyment without ultimate seriousness. Agape makes the cultural eros responsible and the mystical eros personal. The ambiguities of the philia quality of love appeared already in its first description as person-to-person love between equals. However large the group of equals may be, the philia quality of love establishes preferential love. Some are preferred, the majority are excluded. This is obvious not only in intimate relations as family and friendship, but also in the innumerable forms of sympathetic person-to-person encounters. The implicit or explicit rejection of all those who are not admitted to such a preferential relation is negative compulsion and can be as cruel as any compulsion. However, such a rejection of others is tragically unavoidable. Nobody can escape the necessity to exercise it. #RandolphHarris 10 of 22

There are special forms of love with philia quality which are called a symbiotic relation and which make this tragic necessity rather clear. If the one partner of the philia-relation is used by the other one either for the sake of masochistic dependence or of sadistic domination or of both in interdependence, something which seemed to be friendship of highest quality is in reality compulsion without justice. Again, agape does not deny the preferential love of the philia quality, but it purifies it from a subpersonal bondage, and it elevates the preferential love into universal love. The preferences of friendship are not negated, but they do not exclude, in a kind of aristocratic self-separation, all the others. Not everybody is a friend, but everybody is affirmed as a person. Agape cuts through the separation of equals and unequals, of sympathy and antipathy, of friendship and indifference, of desire and disgust. It needs no sympathy in order to love; it loves what it has to reject in terms of philia. Agape loves in everybody and through everybody love itself. What agape does to the ambiguities of love, Spiritual power does to the ambiguities of natural power. The ambiguities of power are rooted in the dynamic character and the compulsory implications of power. #RandolphHarris 11 of 22

Spiritual power is not the conquest of these ambiguities by resignation of power, because this would mean resignation of being. I would be the attempt to annihilate oneself in order to escape guilt. Spiritual power is not the denial of power dynamics. In many stories about the working of the Spiritual power bodily effects are mentioned, like elevation, removal from one place to the other, shock, and horror. There are always psychological effects visible. Spirit is power, grasping and moving out of the dimension of the ultimate. It is not identical with the realm of ideas or meanings. It is dynamic power, overcoming resistance. Hen what is its difference from the other forms of power? The Spiritual power works neither through bodily nor through psychological compulsion. It works through a human’s total personality, and this means, through one as finite freedom. It does not remove one’s freedom, but it makes one’s freedom free from the compulsory elements which limit it. The Spiritual power gives a center to the whole personality, a center which transcends the whole personality and, consequently, is independent of any elements. And this is ultimately the only way of uniting the personality with itself. If this happens human’s natural or social power of being becomes irrelevant. One may keep them, one may resign some of them or even all of them. #RandolphHarris 12 of 22

The Spiritual power works through them or it works through the surrender of them. One may exercise Spiritual power through words or thought, through what one is and what one does, or through the surrender of them or through the sacrifice of oneself. In all these forms one can change reality by attaining levels of being which are ordinarily hidden. This is the power which elevates the holy community above the ambiguities of power. I do not need to say much about the relation of grace and justice. The act of forgiving has been mentioned in connexion with the encounter of person and person. If based on reuniting love, in justification by grace, mutual forgiveness is justice. Only God can forgive, because in Him along love and justice are completely united. The ethics of forgiveness are rooted in the message of divine forgiveness. Otherwise they are delivered to the ambiguities of justice, oscillating between legalism and sentimentality. In the holy community this ambiguity is conquered. Agape conquers the ambiguities of love, Spiritual power conquers the ambiguities of power, grace conquers the ambiguities of justice. This is true not only of the encounters of humans with humans, but also in the encounter of humans with oneself. Humans can love oneself in terms of self-acceptance only if one is certain that one is accepted. Otherwise one’s self-acceptance is self-complacency and arbitrariness. #RandolphHarris 13 of 22

Only in the light and in the power of the “love from above” can one love oneself. This implies the answer to the question of human’s justice toward oneself. One can be just towards oneself only in so far as ultimate justice is done to one, namely the condemning, forgiving, and giving judgement of “justification.” The condemning element in justification makes self-complacency impossible, the forgiving element saves from self-condemnation and despair, the giving element provides for a Spiritual center which unites the elements of our personal self and makes power over oneself possible. Justice, power, and love towards oneself is rooted in the justice, power, and love which we receive from that which transcends us and affirms us. The relation to ourselves is a function of our relation to God. We have a question about the reunion of humankind in terms of love, power, and justice. It is not easy to find an answer that can be given on the level of political organization. Is there an answer out of the relation to the ultimate? It is the merit of pacifism that, in spite of its theological shortcomings, it has kept this question alive in modern Christianity. Without it the Churches probably would have forgotten the torturing seriousness of any religious affirmation of war. On the other hand, pacifism has usually restricted a much larger problem of human existence to the question of war. #RandolphHarris 14 of 22

However, there are other questions of equal seriousness in the same sphere. One of them is the question of armed conflicts within a power group, always going on potentially in the use of police and armed forces for the preservation of order, sometimes coming into the open in revolutionary wars. If successful, they are later on called “glorious revolutions.” Does the union of humankind mean that not only national but also revolutionary wars are excluded? And if so, has the dynamics of life come to an end: and des this mean that life itself has come to an end? One can ask the same question with respect to the dynamics of the economic life. Even in a static society such as that of the Middle Ages, the economic dynamics were important and had tremendous historical consequences. One should remain aware of the fact that often more destruction and suffering is produced by economic than by military battles. Should the economic dynamics be stopped and a static World system of production and consumption be introduced? If this were so the whole technical process would also have to be stopped, life in most realms would have to be organized in ever repeated processes. Every disturbance would have to be avoided. Again the dynamics of life and with life itself would have come to an end. #RandolphHarris 15 of 22

Let us assume for a moment that this were possible. Under an unchangeable central authority all encounters of power with power are regulated. Nothing is risked, everything decided. Life has ceased to transcend itself. Creativity has come to an end. The history of humans would be finished, post-history would have started. Humankind would be a flock of blessed animals without dissatisfaction, without drive into the future. The horrors and sufferings of the historical period would be remembered as the dark ages of humankind. And then it might happen that one or the other of these blessed humans would feel a longing for these past ages, their misery and their greatness, and would force a new beginning of history upon the rest. This image will show that a World without the dynamics of power and the tragedy of life and history is not the Kingdom of God, is not the fulfilment of humans in their World. Fulfilment is bound to eternity and no imagination can reach the eternal. However, fragmentary anticipations are possible. The Church itself is such a fragmentary anticipation. And there are groups and movements, which although they do not belong to the manifest Church, represents something we may call a “latent Church.” However, neither the manifest nor the latent Church is the Kingdom of God. #RandolphHarris 16 of 22

Many problems connected with the all-embracing subject of this essay have not been mentioned at all. Others have been touched on only briefly, and others have been treated rather inadequately. However, I hope that I have proved one thing: that the problems of love, power, and justice categorically demand an ontological foundation and a theological view in order to be saved from the vague talk, idealism, and cynicism with which they are usually treated. If they do not see them in the light of their own being and of being-itself, humans cannot solve any of their great problems. Many Christians have never thought through the meaning and importance of worship. It is not an overstatement to say that our pleasure-centered culture has produced many who work at their play and play at their worship. Why this confusion and tragic failure regarding worship? The answer lies in another question: Why do we worship—is it for God or for humans? The unspoken but increasingly common assumption of today’s Christendom is that worship is primarily of us—to meet our needs. Such worship services are entertainment-focused, and the worshipers are uncommitted spectators who are silently grading the performance. From this perspective preaching becomes a homiletics of consensus—preaching to felt needs—human’s conscious agenda instead of God’s. #RandolphHarris 17 of 22

Such preaching is always topical and never textual. Biblical information is minimized, and the sermons are short and full of stories. Anything and everything is judged by how it affects humans. This terribly corrupts one’s theology. The telltale sign of this kind of thinking is the common post-worship question, What did you think of the service today? The real questions ought to be, What did God think of it and of those who worshipped? and What did I give to God? It is so easy to forget that in going to worship our main concern should be to “worship in spirit and in truth,” as reported in John 4.24—not to receive a lift for ourselves. Therefore, it is important that we understand, in distinction to the popular view that worship is for us, that worship begins not with humans as its focus, but God. Worship must be orchestrated and conducted with the vision before us of an august, awesome, holy, transcendent God who is to be pleased and, above all, glorified by our worship. Everything in our corporate worship should flow from this understanding. What about our needs then? When we worship and adore God in our singing and prayer and listening to the Word, His shalom will well in our souls so that we will leave with a glad sense of personal blessings—a great lift. However, this is a byproduct, not a goal, a further evidence of the generous grace of God. #RandolphHarris 18 of 22

The fact that there have been higher beings who have gone beyond the mass in goodness and insight, in serenity and radiant self-mastery, can be taken as a hint of re-embodiment’s purpose. One speaks or writes as one who is perfectly at home in these higher levels of consciousness. If an illuminated teacher or an illuminating book cannot lead anyone into the Kingdom of Heaven and keep one there, they can at least give everyone a clue which, if followed up, may lead there. “And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a human speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of humans. However, behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught. However I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. #RandolphHarris 19 of 22

“And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal. And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no human will be angry at the words which I have written save he shall be of the spirit of the devil. I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-sent. I have charity for the Jew—I say Jew, because I mean them from whence I came. I also have charity for the Gentiles. However, behold, for none of these can I hope expect they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation. And now, my beloved brethren, and also Jew, and all ye ends of the Earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are words of Christ, and he hath given them unto me; and they teach all people that they should do good. #RandolphHarris 20 of 22

“And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of hm to write these things, notwithstanding my weakness. And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day. And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the Earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come. And you hat will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day. For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen,” reports 2 Nephi 33.1-15. We beseech Thee, O Lord, in Thy mercy to sanctify these gifts, and having received the offering of the spiritual sacrifice, to make us a perpetual oblation unto Thee; through Jesus Christ our Lord. Please look mercifully, O Lord, on these present offerings, that they may avail both for our devotion and our salvation; through Jesus Christ our Lord. #RandolphHarris 21 of 22

My God, I bless Thee that Thou hast given me the eye of faith, to see Thee as Father, to know Thee as a covenant God, to experience Thy love planted in me; for faith is the grace of union by which I spell out my entitlement to Thee: Faith casts my anchor upwards where I trust in Thee and engage Thee to by my Lord. Be pleased to live and move within me, breathing in my prayers, inhabiting my praises, speaking in my words, moving in my actions, living in my life, causing me to grow in grace. Thy bounteous goodness has helped me believe, but my faith is weak and wavering, its light dim, its steps tottering, its increase slow, its backsliding frequent; it should scale the Heavens, but lies groveling in the dust. Lord, fan this divine spark into glowing flame. When faith sleeps, my heart becomes an unclean thing, the fount of every loathsome desire, the cage of unclean lusts all fluttering to escape, the noxious tree of deadly fruit, the open wayside of Earthly tares. Lord, awake faith to put forth its strength until all Heaven fills my soul and all impurity is cast out. Remember, O Lord, Thy servants and handmaids here present, whose faith and devotion are discerned and known by Thee. Please let me enjoy the Earth. #RandolphHarris 22 of 22

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Please have mercy, O Lord, upon Thy children for whom I offer this sacrifice of praise to Thy Majesty; that they may be able to lead a good life in this World, and happily to attain eternal blessedness.
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The Spirit of Liberty is the Spirit Which is Not too Sure that it is Right and Seeks to Understand Minds

May 27, 2020 11:28 pm

The great want which humankind labours under at this present moment is sleep. The World should recline its vast head on the first convenient pillow and take an age-long nap. Which is a more effective learning strategy: reward or punishment? This question is still undecided. At present, evidence for each side is about equal. The following guidelines, however, can be applied in teaching situations, especially those involving young children. In general, rewarding desired behaviours is more effective than punishing undesired behaviours—you can still catch more files with honey than with vinegar. If punishment is necessary, it is most effective if used immediately after the undesired response. For instance, if a child must be punished, it is best done right after the child has acted incorrectly. If one parents says to the child, “Just wait until your father (or mother) gets home—then, you will get it,” the child learns to fear the arrival of the punisher and, in the process, often forgets the offense for which he or she is being punished. If punishment must be used, the reason for the punishment should be explained. “I am only doing this for your own good,” or “This hurts me more than it does you,” is less likely to teach a child a specific behaviour than saying, “I am not letting you go to the movies because you socked your little brother. This hurts him and makes him cry, and I do not want you to do it again.” #RandolphHarris 1 of 23

If it is possible, combine reward and punishment. If necessary, punish the undesired behaviour, but also be sure to reward the desired behaviour. For example, do not just spank a child for playing in the street; also praise and reward the child for playing in the yard instead. Punish the undesired behaviour, not the behaver. For instance, communicate to a child that you feel his or her behaviour is “bad”—not that you think the child is bad. Most punishment do not work on very young children. Under about one year of age, children do not understand that some behaviours are acceptable and some are not and why this is so. They may think they are being punished just for being there, and more often than not they begin to associate the punisher with punishment. When you feel emotionally charged, especially if you are filled with rage, never, never, never punish a child. Adults often forget their own strength. Children are fragile and easily hurt. The only thing a child learns through abuse is hatred and fear. There is a great distinction between negative reinforcement and abusive punishment. In many cases, punishment only suppresses or limits the undesired behaviour; it does not really extinguish it. The self-actualized open to all qualified and eager seekers the mysteries and treasures of one’s own inner experience, that they may profit by one’s past struggles and present success. #RandolphHarris 2 of 23

The self-actualized brings revelations to meet our gropings, inspirations to meet our doubts. One becomes, for those docile enough to receive them, a bearer of grace and a vessel of truth, a bestower of comfort and a dispenser of confidence. Prophets and the self-actualized, teachers and saints receive the urge to share their knowledge and experience with others. Whence does this urge derive? Both lower and higher, personal and nonpersonal sources are possible. However, if from the highest, then we may say that God sends His messages to humankind through these channels. The self-actualized who starts a movement or puts one’s thoughts out, acts as a lighthouse which guides many a fumblings but aspiring soul. If one does not accept disciples individually it is because one serve humans otherwise. Those who try to get such acceptance and find themselves rebuffed may consider one selfish, cold, remote. However, they will be greatly mistaken. One can serve humankind—not each person separately but in groups or masses—and one may do this by lecturing, by writing or simply by directing one’s prayer in the appropriate way. For a writer’s books spread not only one’s ideas but also something of oneself. One can put thought on a high level but the way in which one does this depends upon one’s circumstances. #RandolphHarris 3 of 23

The self-actualized can put thought on a high level personally as a private teacher, impersonally as a public lecturer or writer, or anonymously as a proficient contemplative. All these people who have attained Reality inevitably leave a record for others or for posterity, but not necessarily with their name attached. Has anyone of the self-actualized ever vanished without leaving behind a trace of Power, knowledge, goodness, and inspiration? Even if not in words or deeds, something is left in the unseen atmosphere. They are not usually members of any sect, but circumstances or necessity may sometimes render it desirable that they be such. The self-actualized may or may not descend into the arena of action but if not one will still find ways and means to inspire, guide, or ennoble the actions of other people. One does this by teaching them and travelling among the, or by sitting still and meditating alone, or by disseminating writings among them. Even when one is unheard publicly one can help by the concentrated mind’s great power. One does what one can to introduce here and there into the consciousness of others, through whatever means one possesses, the seeds of higher ideas. These seeds may not grow and certainly may not fructify for many years, but that is not one’s affair. One knows that the vitality in these seeds and depth of mental ground in which they have been sown will inevitably lead to some result. It is enough. One has sown seed. #RandolphHarris 4 of 23

One does not have to wait for roots to form, stems to grow, fruits to appear. One’s work is done. In this momentous period the true self-actualized has special work to do in trying to protect the human race from its own folly. One way is intercessory prayer which may help to mitigate the effects of the World crisis. This requires solitude. It is an impersonal contemplation and must not be disturbed by those who break into it, either to unload their personal problems or to offer personal service which in the end has the same result. Yes, some of us are genuinely aware of the soul’s existence and intimately know its freedom and blessedness. Modesty has hitherto imposed silence upon us about the fact, although compassion induced us to break it on occasions. However, we mystics must now stand on our own dignity. It is time that the World, brough to its inevitable and by us expected materialistic dead-end, should realize at last that we are not talking out of our hats but out of a real and impeccable experience. It would be an unpardonable treachery to our duty in the final and terrible World-crisis of this materialistic age if, out of false modesty or fear of intimidation by a cynical society, we who daily feel and commune with the divine presence, who realize its tremendous importance for humanity’s present condition and future life, fail to testify to its existence and reality. #RandolphHarris 5 of 23

If today we venture to speak more freely and frequently, our ideas may drop into a few hospitable minds and sublimely penetrate their consciousness. It is not the self-actualizer’s function to tackle the Worldly problems which governments usually deal with: the social, political, economic, and technical ones. One’s particular work is concerned with, first, one’s ordinary duty of professional service through whatever skill one possesses to earn one’s livelihood, and second, making truth available. The mere existence of one who succeeds in identifying oneself with God benefits every sensitive person who meets one, even for a minute or two. Further, it inspires spiritual seekers who never get the chance to meet one but who hear favourably about one and respectfully receive what they hear. Finally, posterity benefits from the records left about one. Each teacher—if one is divinely commissioned—leaves a deposit of truth after he or she dies. The Master who leaves a record of one’s own climb, or a testimony to the goal’s existence, or a path pioneered for those who would follow, or an instructed disciple here and there, leaves something of oneself. Even where help may not directly and outwardly be given when difficult circumstances press on a human, it may yet be indirectly and inwardly given to one’s mind, which has to deal with, or endure, them. #RandolphHarris 6 of 23

One can awaken some persons to this divine presence within themselves, but not all. One may do this mysteriously by some unknown process, or one may do it deliberately and with the display of one’s technique. The abstract does not appeal to the masses, because it gives them nothing. However, an embodied human can be seen, heard, and touched, to that extent can be understood, to that extent one gives them something; one can be followed, admired, feared, reverenced, or worshipped. Secure as one is in one’s own peace of mind, it is inevitable that the more sensitive among those who meet one feel it too. However, those who come with hostility, personal or intellectual, will be avoided if possible or find their time cut to the shortest if not. Such a person has a catalytic action on the minds and even on the lives of those who come into sympathetic contact with one. Just by being oneself one makes the philosophic virtues real to others. One does not need to be conscious of a clearly defined mission before one sets about doing something for the enlightenment of others. There is always some means open to one, some little thing one can do to make this knowledge available or to set an example of right living. It is one’s duty to communicate what one feels there, what one finds there, to those who are excluded from it. #RandolphHarris 7 of 23

If at times, and with sympathetic auditors, one’s duty becomes one’s joy, at other times and with insensitive auditors it becomes one’s cross. Jesus exemplified this in His own history. The illuminate practices a wiser philanthropy than those who are presented as models of this virtue. One has no wish to take charge of anyone’s life or undertake the management of anyone’s affairs. One is not allowed by the code of ethics corresponding to one’s knowledge to make other people’s decisions for them. Hence one can say neither yes nor no to such highly personal questions. However, one can point out the consequences which are likely to follow in each case. Basically, people are just like children. They need attention. Sometimes people are really nervous when meeting people or dealing with new situations. And some of the troublemakers really just want your attention. The people-as-child analogy can be extended to cover sibling rivalry: You cannot play cards with just one person because the other people will get jealous. Think of unruly people just as you would think of a child and that will widen tolerance of them. If their needs are like those of a child, those needs are supposed to come first. The worker’s right to anger is correspondingly reduced; as an adult one must work to inhibit and suppress anger at children. #RandolphHarris 8 of 23

Should the analogy to children fail to induce the necessary deep acting, surface-acting strategies for handling “irate” can be brought into play. People are urged to “work” the customers name in, as in “Yes, Mr. Camdenski,” it is true construction of your new home is talking a little longer than expected.” This reminds the individual that he is not anonymous, that there is at least some pretension to a personal relation and that some emotion management is owed. Again, workers are told to use terms of empathy. Whatever happens, you are supposed to say, I know just how you feel. Lost your light fixture? I know just how you feel? Late for a walk though? I know just how you feel. Did not get that lot you were counting on? I know just how you feel. Employees reports that such expressions of empathy are useful in convincing people that they have misplaced the blame and misaimed their anger. Remember, to treat people like they are guests in your living room, and guests are to be made comfortable and their emotional outburst are expected to be met by support. Never get super angry with a customer, they are the source of revenue. Supervisors never speak officially of an obnoxious or outrageous customer, only of an uncontrolled customer. The term suggests that a fact has somehow attached itself to this customer—not that the customer has lost control or even had any control to lose. #RandolphHarris 9 of 23

Again, the common phrase “mishandled customer” suggests a bungle somewhere up the line, by someone destined to remain lost in the web of workers that stretched from curbside to architecture. By linguistically avoiding any attribution of blame, the idea of a right to be angry at the customer is smuggled out of discourse. Linguistically speaking, the customer never does anything wrong, so he or she cannot be blamed or made the object of anger. One time, a man was waiting for a special ordered light fixture, and one of the other home buyers sagged it and had it installed in her house. The builder responded by saying politely, “I notice this man’s light fixture was installed in your house.” The dirty deed was done, but, the implication was, by no one in particular. Such implicit reframing dulls a sense of cause of effect. It separates object from verb and verb from subject. The home buyer does not feel accused, and the builder does not feel as if he or she is accusing. Emotion work has been accomplished, but it has hidden its tracks with words. Company language is aimed not only at diffusing anger, but at minimizing fear. As in the case when a refrigerator was specially ordered and delivered to the wrong address. This was labeled an incident. The term incident calms the nerves. How could we be terrified at an incident? #RandolphHarris 10 of 23

Thus, the words that workers use and do not use help them avoid emotions inappropriate to a living room full of guest. Dealing with difficult people is part of the job. It makes us angry sometimes. And anger is part of stress. So that is why I would like to talk to you about being angry. I am not saying you should do this [work on your anger] for your corporation. I am not saying you should do it for the home buyers. I am saying do it for yourselves. The only question to be seriously discussed is “How do you rid yourself of anger?” From my experience in supervisory work I know that the problem of hopelessness is often not clearly envisaged by the analyst and hence not properly dealt with. Some of my colleagues have been so overwhelmed by the individual’s hopelessness—which they recognized but did not see as a problem—that they became hopeless themselves. This attitude is of course fatal to an analysis, for no matter how good the technique or how brave the effort, the individual senses that the analyst has really given him or her up. The same holds true outside the analytical situation. Nobody can be a constructively helpful friends or mate who does not believe in the possibility of the companion’s fulfilling one’s own potentialities. Sometimes colleagues have made the opposite mistake of not taking the individual’s hopelessness seriously enough. #RandolphHarris 11 of 23

They felt the individual needed encouragement and gave it—which is commendable, but quite insufficient. When this happens, the individual, even if one appreciates the analyst’s good intentions, is quite justified in being annoyed with one, since deep down one knows that one’s hopelessness is not just a mood that can be dissipated by well-meant encouragement. In order to take the bull by the horns and tackle the problem directly, it is necessary first to recognize from indirect indications like the ones cited above that the individual feels hopeless and the extent to which one feels so. Then it must be understood that one’s hopelessness is fully warranted by one’s entanglements. The analyst must realize and explicitly convey to the individual that one’s situation is hopeless only so long as the status quo persists and is regarded as unchangeable. In simplified form, the whole problem is illustrated by a scene from Chekhov’s Cherry Orchard. The family, faced with bankruptcy, are in despair at the thought of leaving their estate with its beloved cherry orchard. A man of affairs offers the sound suggestion that they build modest homes for rent on a part of the estate. With their hidebound views, they cannot countenance such a project, and since there is no other solution they remain without hope. They ask helplessly, as if they had not heard the suggestion, whether nobody can advise or help them. #RandolphHarris 12 of 23

If their mentor were a good analyst he would say: “Of course the situation is difficult. However, what makes it hopes is your own attitude toward it. If you would consider changing your claims on life there would be no need to feel hopeless.” The belief that the individual can really change, which means essentially that one can really resolve one’s conflicts, is the factor that determines whether or not the therapist dare to tackle the problem and whether one can do it with a reasonable chance of success. It is here that my differences with Dr. Freud come into clear relief. Dr. Freud’s psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of humankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Humans are driven by instincts which at best are only to be modified by “sublimation.” His instinctual drives for satisfaction are inevitably frustrated by society. His “ego” is helplessly tossed about between instinctual drives and the “superego,” which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is narcissistic. Humans are by nature destructive and a death instinct compels them either to destroy others or to suffer. #RandolphHarris 13 of 23

All these theories leave little room for an optimistic attitude toward change and limit the value of the potentially splendid therapy Dr. Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved. This does not mean that therapy based on the principles I advocate has no limitations. Much work remains to be done before we can clearly determine these limitations. However, it does mean that we have well-founded reasons for believing in the possibility of radical change. Why, then, is it so important to recognize and tackle an individual’s hopelessness? In the first place, this approach is of value in dealing with special problems like depression and suicidal tendencies. We can, it is true, lift an individual depression by merely uncovering the particular conflicts in which the person is caught at the time, without touching upon one’s general hopelessness. However, if we want to prevent recurring depressions it has to be tackled because it is the deeper source from which the depressions emanate. Nor can insidious chronic depression be coped with unless one goes to this original source. #RandolphHarris 14 of 23

The same hold true for suicidal conditions. We know that such factors as acute despair, defiance, and vindictiveness lead to suicidal impulses; but it is often too late to prevent suicide after the impulse has become manifest. By paying minute attention to the less dramatic signs of hopelessness and by taking up the problem with the patient at the proper time, it is probable that many suicides could be averted. It is not that collective talk determines the mood of the workers. Rather, the reverse is true: the needed mood determines the nature of the worker’s talk. To keep the collective mood stripped of any painful feelings, serious talk of death, divorce, politics, religion, and news is usually avoided. People want to forget about COVID-19 and feel safe in the modest castles, which they imagine to be in a storybook fairytale. On the other hand, when there is time for it, mutual morale raising is common. As one said: “When one sales agent is depressed, thinking, ‘I am ugly, what am I doing as a sales representative?’ other sales representatives, even without quite knowing what they are doing, try to cheer her up. They straighten her collar for her, to get her up and smiling again. I have done it too, and needed it done.” Once established, team solidarity can have two effect. It can improve morale and thus improve service. #RandolphHarris 15 of 23

However, team solidarity can also become the basis for sharing grudges against the homebuyers or the corporation. Perhaps it is the second possibility that manager meant to avoid wen in Recurrent Training they offered examples of “bad” social emotion management. One teacher cautioned her students: “When you are angry with a homebuyer, do not head for the galley to blow off steam with another sales representative.” In the galley, the second sales representative, instead of calming the angry worker down, may further rile him or her up; one may become an accomplice to the aggrieved worker. Then, as the instructor put it, “There will be two of you hot to trot.” The message is, when you angry, go to a trusted therapist who will calm you down. Consider calling him or her for a phone appoint so not to drive while angry. Even if you are not suicidal, but cannot afford a therapist, a suicide hotline may be worth trying out. Support for anger or a sense of grievance—regardless of what inspires it—is bad for service and bad for the corporation. Thus, the informal ways in which workers check on the legitimacy of a grievance or look for support in blowing off steam become points of entry for company suggestions. Corporations sometimes have Ghost-Buyers who occasionally Ghost-Buy a house, and there may be senior representative on the crew, the base supervisor, and the plainclothes company supervisors who occasionally monitor employee behaviour. #RandolphHarris 16 of 23

One homebuyer was asked to fill out a company-elicited passenger opinion poll and fill out a questionnaire, and the results were presented by letter to the workers. As one male sales representative, seven years with the corporation describes it: We get told how we are doing twice a year when we are sent homebuyer evaluations. They show how the builder is competing. Oh, the homebuyers are asked to rank sales representatives: “genuinely concerned, made me feel welcome. Spoke to me more than required. Wide awake, energetic, eager to help. Seemed sincere when talking to the potential homebuyers and confirmed homebuyers. Helped established a relaxed community atmosphere. Enjoying their jobs. Treated homebuyers as individuals.” We see how this builder is doing in the competition. We are supposed to really get into it. Supervision is thus more indirect than direct. It relies on the sales representative’s sense of what homebuyers will communicate to management, who will, in turn, communicate to workers. Supervisors do more than oversee workers. Even when people are paid to be nice at all times, and when their efforts succeed, it is a remarkable accomplishment. This is possible because of emotion work, feeling rules, and social exchange. #RandolphHarris 17 of 23

A profit motive is slipped in under acts of emotion management, under the rules that govern them, under the gift exchange. Who benefits now, and who pays? The lesson in deep acting—acting “as if the office is your home” and “as if this unruly homebuyer has a traumatic past”—are themselves a new development in deskilling. The mind of the emotion worker, the source of the ideas about what mental moves are needed to settle down an irate, has moved upstairs in the hierarchy so that the worker is restricted to implementing standard procedures. Of more general significance is the fact that the individual’s hopelessness constitutes a hindrance to the cure of any severe neurosis. We have to deal with a counterplay of meticulous and forward-moving forces, with resistance and incentive. Resistance is a collective term for all the forces within the individual that operate to maintain the status quo. One’s incentive, on the other hand, is produced by the constructive energy that urges one on toward inner freedom. This is the motive power with which we work and without which we could do nothing. It is the force that helps that individual overcome resistance. It makes one’s associations productive, there by giving the analyst a chance for better understanding. It gives one the inner strength to endure the inevitable pain of maturing. #RandolphHarris 18 of 23

It makes one willing to take the risk of abandoning attitudes that have given one a feeling of safety and to make the leap into the unknown of new attitudes toward oneself and others. The analyst cannot drag the individual through this process; the individual oneself must want to go. It is this invaluable force that is paralyzed by a condition of hopelessness. And in failing to recognize and tackle it the analyst deprives oneself of one’s best ally in the battle against the individual’s neurosis. The individual’s hopelessness is not a problem that can be solved by any single interpretation. There is already a substantial gain if, instead of being engulfed by a feeling of doom that one regards as unalterable, the individual begins to recognize it as a problem that may eventually be solved. This step liberates one sufficiently to go ahead. There will, of course, be ups and downs. One may feel optimistic, even overoptimistic, if one acquires some helpful insight, only to succumb to one’s hopelessness again as soon as one approaches a more upsetting one. Each time the matter must be tackled anew. However, the hold it has on the individual will relax as one realizes that one can really change. One’s incentive will grow accordingly. It may be limited, at the beginning of the analysis, to a mere wish to get rid of one’s most disturbing symptoms. #RandolphHarris 19 of 23

However, the incentive gains strength as the individual becomes increasingly aware of one’s shackles, and as one gets a taste of how it feels to be free. When we shall apprehend the meaning of life, we may discover that it provides its pre-self-actualized in such prodigies. The highest service one can render is in silent contemplation, which inspires so many aspiring souls to a higher life. This is the truth. If one is sensitive, reflective, and penetrative, the mere fact that these prophets, these light-bringers and way-showers have exited at all is enough to change a human’s life. Even if one does no more than open the human mind to its higher possibilities, one does enough. Angels speak by the power of the Holy Ghost—humans must pray and gain knowledge for themselves from the Holy Ghost. About 559-545 Before Christ. “And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. However, behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of Angels? And now, how could ye speak with the tongue of Angels save it were by the Holy Ghost? Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the word of Christ will tell you all things what ye should do. #RandolphHarris 20 of 23

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of humans; for they will not search knowledge, when it is given unto them in plainness, even as plain as word can be. And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a human to pray, ye would know that ye must pray; for the evil spirit teacheth not a human to pray, but teacheth one that one must not pray. #RandolphHarris 21 of 23

“However, behold, I say unto you that ye must pray always, and not faint; that ye must not perform anything unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul,” reports 2 Nephi 32.1-9. Please send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. Privileges—O Lord God, please teach e to know that grace precedes, accompanies, and follows my salvation, that it sustains the redeemed soul, that not one link of its chain can ever break. From Calvary’s cross wave upon wave of grace reaches me, deals with my sin, washes me clean, renews my heart, strengthens my will, draws out my affection, kindles a flame in my soul, rules throughout my inner human, consecrates my every thought, word, work, teaches me Thy immeasurable love. How great are my privileges in Christ Jesus! Without him I stand far off, a stranger, an outcast; in him I draw near and touch his kingly sceptre. Without him I dare not lift up my guilt eyes; in him I gaze upon my Father-God and friend. #RandolphHarris 22 of 23

Without him I hide my lips in trembling shame; in him I open my mouth in petition and praise. Without him all is wrath and consuming fire; in him is all love, and the repose of my soul. Without him is gaping hell below me, and eternal anguish; in him its gates are barred to me by his precious blood. Without him darkness spreads its horrors in front; in him an eternity of glory is my boundless horizon. Without him all within me is terror and dismay, in him every accusation is charmed into joy and peace. Without him all things external call for my condemnation; in him they minister to my comfort, and are to be enjoyed with thanksgiving. Praise be to thee for grace, and for the unspeakable gift of Jesus. Although by the revelation of grace in this life we cannot know of God “what He is,” and thus are united to Him as to one unknown; still we know Him more fully according as many and more excellent of His effects are demonstrated to us, and according as we attribute to Him some things known by divine revelation, to which natural reason cannot reach, as, for instance, that God is Thee and One. For the images either received from sense in the natural order, or divinely formed in the imagination, we have so much more excellent intellectual knowledge, the stronger the intelligible light is in humans; and thus through revelation given by the images a fuller knowledge is received by the infusion of the divine light. #RandolphHarris 23 of 23

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Even Hell is a Creation of the Divine Love—Let Us be Happy and Live within Our Means!

May 27, 2020 1:27 am

Games prevent honest, intimate, and open relationships between the players. Yet people play them because they fill up their time, provoke attention, reinforce early opinions about self and others, and fulfill a sense of destiny. Perhaps the problem is simply that people in different places do things differently, and that my “different” behaviour might be acceptable in another culture or land. This is the cultural relativity position, which assumes that there are no absolute rules. Even today, when the laws forbid I, it is “normal” for a widow in some parts of the Old World to want to throw herself on the funeral pyre of her husband. So there is something to be said for relativity. There are cultural patterns in each society and social class that appear strange to people outside that group. However, this does not tell us if there are any cross cultural, or universal, patterns of “normal” or “abnormal” behaviour. Many people are content to allow authority figures to call the shots. If someone with an impressive array of credentials or degrees or a well-known name speaks out on a matter, or if a social institution or a book makes a statement, the matter is “settled.” However, authority figures are subject to error, just as any of us are. If I do not keep my mind open to this possibility, then I may ignore my own feelings on a subject. #RandolphHarris 1 of 20

Laws, religious teachings, and tradition are all powerful authority forces for defining normal or acceptable behaviour. Tradition itself, whether part of the legal, moral, or religious life of a group of people, is still effective as a force for making people’s behaviour conform. Today’s society is relaxing somewhat in attitudes about tradition. However, it still dictates to many. An aristocratic woman attending an offbeat hipster wedding where none of the usual traditions were observed, described it to her neighbour as “the craziest thing I have ever seen. I doubt that they are even married!” And indeed, it probably did seem “crazy” to her to ignore the traditional procedures for getting “properly” married. The principles of radical egalitarian justice I have articulated are meant to apply globally and not just to particular societies. However, if applied globally, it is certainly fair to say that not a few would worry that such principles of radical egalitarian would force the people in wealthier sections of the World to a kind of financial hara-kiri. There are millions of desperately impoverished people. Indeed millions are starving or malnourished and things are not getting any better. People in the affluent societies cannot worry about whether they face a bottomless pit. #RandolphHarris 2 of 20

Many believe that meeting, even in the most minimal way, the needs of the impoverished is going to put an incredible burden on people—people of all classes—on the affluent societies. Indeed it will, if acted on non-evasively, bring about their impoverishment, and that is just too much to ask. Radical egalitarianism is forgetting Rawl’s admonitions about “the strains of commitment”—the recognition that in any rational account of what is required of us, we must at least give a minimal healthy self-interest its due. We must construct our moral philosophy for human beings and not for saints. Human nature is less fixed than conservatives are wont to assume, but it is not so elastic that we can reasonably expect people to impoverish themselves to make the massive transfers between North and South—the industrialized and the developing World—required to begin to approach a situation where even Rawls’ principles would be in place on a global level, to say nothing of my radical egalitarian principles of justice. The first thing to say in response to this is that my radical egalitarian principles are meant actually to guide practice, to directly determine what we are to do, only in a World of extensive abundance where, as Marx put it, the springs of social wealth flow freely. #RandolphHarris 3 of 20

If such a World where social wealth flows freely cannot be attained within a hybrid capitalist society, then such radical egalitarian principles can only remain as heuristic ideals against which to measure the distance of our travel in the direction of what would be a perfectly just society. We do not want the impoverishment of people in affluent societies, but desire to achieve a global fairness. There is no need for there to be massive transfers of wealth, but there should be a way to make sure that people who are involved in the factors of production can earn a wage that they could afford healthy care, housing that is up to building codes and safe, and live in nations that have law and order. There need be no undermining of the quality of the lives of the affluent. The capitalist elites are not to be impoverished nor reduced to some kind of bleak life, nor should they find their life styles altered. Already, many of them like philanthropy and charity so there seems to be a way to increase wages for factory workers and find a way for employees to afford homes in their towns that would be beneficial to everyone and reduce the burden on taxpayers. Everyone deserves a life that can be lived with verve and zest. I know that these ideals currently lack the blueprint to make them realistic, but maybe one day they will be achievable. #RandolphHarris 4 of 20

Afterall, it was only about 50-70 years ago where corporations were the factor in developing communities. Developers would build suburban communities to house the people at corporations like Texas Instruments, and a clerk at a grocery store could afford a nice home on his or her salary. True justice is applied to God equally in an ultimate and therefore symbolic sense. God is symbolized as the righteous judge who judges according to the law He has given. This is the material taken out of our experience. It also must be thrown into the mystery of the divine life and in it both preserved and transformed. It has become a true symbol of the relation of the ground of being to that which is grounded in it, especially to humans. The divine law is beyond the alternative of natural and positive law. It is the structure of reality and of everything in it, including the structure of the human mind. In so far as it is this, it is natural law, the law of continuous creation, the justice be being in everything. At the same time it is positive law, posited by God in His freedom which is not dependent on any given structure outside Him. In so far as it is natural law, we can understand the law in nature and humankind and formulate it deductively. In so far as it is positive law we have to accept what is given to us empirically and we have to observe it inductively. Both sides are rooted in God’s relation to the justice in things. #RandolphHarris 5 of 20

To see love, power, and justice as true symbols of the divine life, means to see their ultimate unity. Unity is not identity. An element of separation is presupposed when we speak of unity. There are present, in the symbolic application of our three concepts to God, also some symbols of tension. The first is the tension between love and power. The exclamation has been and will be repeated innumerably: How can an all-powerful God who is, at the same time the God of love, allow such misery? Either He has not sufficient love or He has not sufficient power. As an emotional outburst this question is very understandable. As a theoretical formulation it is rather poor. If God had produced a World in which physical and moral evil were impossible, the creatures would not have had the independence of God which is presupposed in the experience of reuniting love. The World would have become a paradise of dreaming innocence, an infant’s paradise, but neither love, nor power nor justice would have become real. Actualization of one’s potentialities includes, unavoidably, estrangement; estrangement from one’s essential being, so that we may find it again in maturity. Only a God who is like a foolish mother, who is so afraid about the well-being of her child that she keeps him in a state of enforced innocence and enforced participation in her own life, could have kept the creatures in the prison of a dreaming paradise. #RandolphHarris 6 of 20

And, as in the case of the mother, this would have been hidden hostility and not love to keep the creates in a prison that reflected a paradise. And it would not have been power either. The power of God is that He overcomes estrangement, not that He prevents it; that He takes it, symbolically speaking, upon Himself, not that He remains in a dead identity with Himself. This is the meaning of the age-old symbol of the God participating in creaturely suffering, a symbol which in Christianity was applied to the interpretation of the Cross of Him who was said to be the Christ. This is the unity of love and power in the depth of reality itself, power not only in its creative element but also in its compulsory element and the destruction and suffering connected with it. These considerations give theology a key to the eternal problem of theodicy, the problem of the relation of the divine love and the divine power to non-being, namely to death, guilt, and meaninglessness. The ontological unity of love and power is this key which certainly does not open up the mystery of being but which can replace some rusty keys to misleading doors. While the tension between love and power refers basically to creation, the tension between love and justice refers basically to salvation. The analysis of transforming justice as an expression of creative love makes it unnecessary for me to reject the ordinary contrast between proportional justice and super-added love. #RandolphHarris 7 of 20

In this sense, there can be no conflict between justice and love in God. However, in another sense there could be, in a sense which is very similar to that in which love and power have been contrasted. Love destroys, as its strange work, what is against love. It does so according to the justice without which it would be chaotic surrender of the power of being. Love, at the same time, as its own work, saves through forgiveness that which is against love. It does so according to the justifying paradox without which it would be a legal mechanism. How can these two works of love be one? They are one because love does not enforce salvation. If it did it would commit a double injustice. It would disregard the claim of every person to be treated not as a thing but as a centred, deciding, free, and responsible self. Since God is love and His love is one with His power, He has not the power to force somebody into His salvation. He would contradict Himself. And this God cannot do. At the same time such an act would disregard the strange work of love, namely the destruction of what destroys love. It would violate the unconditioned character of love and with it the divine majesty. Love must destroy what is against love, but not one who is the bearer of that which is against love. For as a creature, one remains a power of being or a creation of love. #RandolphHarris 8 of 20

However, the unity of one’s will is destroyed, one is thrown into a conflict with oneself, the name of which is despair, mythologically speaking, hell. Dante was right when he called even Hell a creation of the divine love. The hell of despair is the strange work that loves does within us in order to open us up for its own work, justification of one who is unjust. However, even despair does not make us into a mechanism. It is a test of our freedom and personal dignity, even in relation to God. The Cross of Christ is the symbol of the divine love, participating in the destruction into which it throws one who acts against love: This is the meaning of atonement. Love, power, and justice are one in God. However, we must ask: What do love, power, and justice do within an estranged World? According to a relatively common view in the wider Christian culture, Heaven and Hell are essentially deserved compensations for the kind of Earthly lives we live. Good people go to heaven as a deserved reward for a virtuous live, and bad people go to Hell as a just punishment for an immoral life; in that way, the scales of justice are sometimes thought to balance. While the sources of hopelessness are always unconscious, the feeling itself can be fairly conscious. A person may have a pervasive sense of doom. Or one may express it in philosophical terms, saying in effect that life is essentially tragic and only fools deceive themselves about human’s unalterable fate. #RandolphHarris 9 of 20

Already in the preliminary interview one may get an impression of the patient’s hopelessness. One will be unwilling to make the smallest sacrifice, to undergo even a minor inconvenience, to take the slightest risk. One may give the appearance then of being too self-indulgent. However, the fact is that one sees no compelling reason to make sacrifices when one expects to gain nothing from them. Similar attitudes can be seen outside analysis. People remain in thoroughly unsatisfactory situations which with a bit of effort and initiative could be bettered. However, a person may be so completely paralyzed by one’s hopelessness that moderate difficulties seem to one insurmountable obstacles. Sometimes a chance remark will bring this condition to the surface. A patient may respond to the analyst’s simply saying that a certain problem is not yet solved and requires more work with the question: “You do not think it is hopeless?” And when one become aware of one’s despair one usually cannot account for it. One will be likely to ascribe it to various external factors, ranging from one’s job or one’s marriage to the political situation. However, it is not due to any concrete or temporary circumstance. One feels hopeless about ever making anything of one’s life, ever being happy or free. One feels forever excluded from all that could make one’s life meaningful. #RandolphHarris 10 of 20

All despair is fundamentally a despair of being ourselves. Philosophers of all times have stressed the pivotal significance of being ourselves and the despair attendant on feeling barred from its approximation. What other significance can our existence have than to be ourselves fully and completely? Hopelessness is an ultimate product of unresolved conflicts, with its deepest root in the despair of ever being wholehearted and undivided. A mounting scale of neurotic difficulties leads to this condition. Basic is the sense of being caught in conflicts like a bird in a net, with no apparent possibility of ever extricating oneself. On top of this come all the attempts at solution which not only fail but increasingly alienate the person from oneself. Repetitive experience serves to intensify the hopelessness—talents that never lead to achievement, whether because again and again energies are scattered in too many directions or because the difficulties arising in any creative process are enough to deter the person from further pursuit. This may apply as well to love affairs, marriages, friendships, which are shipwrecked one after another. Such repeated failures are as disheartening as is the experience of laboratory animals when, conditioned to jump into certain opening for food, they jump again and again only to find it barred. #RandolphHarris 11 of 20

There is, furthermore, the factually hopeless enterprise of trying to measure up to the idealized image. It is hard to say whether this may not be the most potent of the factors producing hopelessness. There is no question, however, that in analysis hopelessness comes into full relief when the patient becomes aware that one is far from being the uniquely perfect person one sees in one’s imagination. One feels hopeless at such a time not only because one despairs of ever attaining those fantastic heights but even more because one responds to this realization with profound self-contempt, detrimental to the expectation of ever attaining anything, whether in love or in work. Final among the contributing factors are all the processes that cause a person’s centre of gravity to shift from within oneself and that make one cease to be the active propellant in one’s life. The outcome of it all is that one loses faith in oneself and in one’s development as a human being; one tends to give up—an attitude which, although it may pass unnoticed, is in its consequences grave enough to be called a psychic death. However, despite the fact [of one’s despair] one may nevertheless be perfectly well able to live on, to be a human, as it seems, to occupy oneself with temporal things, get married, beget children, win honour and esteem—and perhaps no one notices that in a deeper sense one lacks a self. #RandolphHarris 12 of 20

About such a thing as that not much fuss is made in the World; for a self is a thing the World is least apt to inquire about, and the thing of all things the most dangerous for a human to let people notice that one has it. The greatest danger, that of losing one’s self, may pass off as quietly as if it were nothing; every other loss, that of an arm, a leg, give dollars, a wife, excreta, is sure to be noticed. We have talked about some of the areas in which we practice legalism with each other and with ourselves: fences, differing opinions, spiritual disciplines, and fear of what others think. There are others. Expected attendance at all church meetings, or at the activities of our various para-church organizations, is another fertile area for legalism. Another old bogey is “Worldliness,” which in the minds of some people can be seen in the amount of skin a woman shows or how many tattoos a man has. Aggravating all of these areas is a class of people who have come to be known as “controllers.” These are people who are not willing to let you live your life before God as you believe He is leading you. They have all the issues buttoned down and have cast-iron opinions about all of them. These people only know black and white. There are no gray areas to them. #RandolphHarris 13 of 20

They insist you live your Christian life according to their rules and their opinions. If you insist on being free to live as God wants you to live, they will try to intimidate you and manipulate you on way or another. Their primary weapons are “guilt trips,” rejection, or sleezy gossip. These people must be resisted. We must not allow them to subvert the freedom we have in Christ. Paul treated the legalism in the Galatian church as heresy, and he called down a curse on its perpetrators. I am not prepared to go that far with our present-day legalists/controllers, but I want to tell you their actions are no incidental matter. Their presence in our evangelical ranks is much more than a minor irritant, such as a reporter buzzing around our heads. There are spiritual casualties all over our nation today because of the effects of legalistic controllers in their lives. Controllers have been around a long time. Over three hundred years ago—in 1645—the Puritan Samuel Bolton wrote these very instructive words on the issues of Christian freedom: Let us never surrender our judgments or our consciences to be at the disposal and opinions of others, and to be subjected to the sentences and determinations of humans. #RandolphHarris 14 of 20

It is my exhortation therefore to all Christians to maintain their Christian freedom by constant watchfulness. You must not be tempted or threatened out of it; you must not be bribed or frightened from it; you must not let either force or fraud rob you of it. We must not give up ourselves to the opinion of other people, though they be never so learned, never so holy, merely because it is their opinion. The apostle directs us to try all things and to hold fast that which is good. “Test everything. Hold onto the good. Avoid every kind of evil. May God himself, the God of peace, sanctify you though and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it,” reports 1 Thessalonians 5.21-24. It often happens that a high esteem of others in respect of their learning and piety makes humans take up all upon trust from such, and to submit their judgments to their opinions, and their consciousness to their precepts. This should not be so. Eternal vigilance is the price of liberty. That is just as true in the spiritual as in the political realm. Freedom and grace are two sides of the same coin. We cannot enjoy one without the other. If we are to truly live by grace, we must stand firm in the freedom that is ours in Christ Jesus. #RandolphHarris 15 of 20

The reason why God has no name, or is said to be above being named, is because His essence is above all that we understand about God, and signify in word. “And now I Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob. Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying. For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of humans. For the Lord God giveth light unto their understanding. Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the World. And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water! And now, I would ask of you, my beloved, wherein the Lamb of God did fulfil all righteousness in being baptized by water? #RandolphHarris 16 of 20

“Know ye not that he was holy? However, notwithstanding he being holy, he showeth unto the children of humans that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. Wherefore, after he was baptized with water the Holy Ghost descended upon him in the form of a dove. And again, it showeth unto the children of humans the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them. And he said unto the children of humans: Follow thou me. Wherefore, my bellowed brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. And also, the voice of the Son came unto me; wherefore, follow me, and do the things which ye have seen me do. Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are wiling to take upon you the name of Christ, by baptism—yea, by following your Lord and your Saviour down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of Angels, and shout praises unto the Holy One of Israel. #RandolphHarris 17 of 20

However, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yes, even with the tongue of Angels, and after this should deny me, it would have been better for you that ye had not known me. And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved. And now, my beloved brethren, I know by this that unless a human shall endure to the end, in following the examples of the Son of the living God, he cannot be saved. Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh remission of yours sins by fire and by the Holy Ghost. And then are ye in this strait and narrow path which leads to eternal life; yes, ye have entered in by the gate; ye have done according to the commandments of the Father of the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promises which he hath made, that if ye entered in by the way ye should receive. #RandolphHarris 18 of 20

“And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all humans. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father; Ye shall have eternal life. And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under Heaven whereby humans can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen,” reports 2 Nephi 31.1-21. We give thanks to Thee, O Lord God, Father Almighty, together with Thy Son our Lord God and Saviour Jesus Christ, and the Holy Spirit; and we offer unto Thee, O Lord, from the rising of the Sun unto the going down thereof, from the north and from the south;–for great is Thy Name in all nations, and in every place incense and sacrifice and oblation are offered unto Thy holy Name. #RandolphHarris 19 of 20

God All-Sufficient—O Lord of Grace, the World is before me this day, and I am weak and fearful, but I look to thee for strength; if I venture forth alone I stumble and fall, but on the beloved’s arms I am firm as the eternal hills; if I left to the treachery of my heart I shall shame thy name, but if enlightened, guided, upheld by Thy Spirit, I shall bring Thee glory. Be thou my arm to support, my strength to stand, my light to see, my feet to run, my shield to protect, my sword to repel, my Sun to warm. To enrich me will not diminish Thy fullness; all Thy lovingkindness is in Thy Son, I bring Him to Thee in the arms of faith, I urge His saving name as the one who died for me. I plead His blood to pay my debts of wrong. Accept His worthiness for my unworthiness, His sinlessness for my transgressions, His purity for my uncleanness, His sincerity for my guile, His truth for my deceits, His meekness for my pride, His constancy for my backslidings, His love for my enmity, His fullness for my emptiness, His faithfulness for my treachery, His obedience for my lawlessness, His glory for my shame, His devotedness for my waywardness, His holy life for my unchaste ways, His righteousness for my dead works, His death for my life. “I will not speak with you much longer, for the prince of this World is coming. He has no hold on me, but the World must learn that I love the Father and that I do exactly what my father has commanded me,” John 14.30. #RandolphHarris 20 of 20

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Receive, O Lord, we beseech Thee, the sacrifices of our worship; and by the glorious oblation please purify the hearts of those that are subject unto Thee.

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To Produce a Mighty Book, You Must Choose a Mighty Theme!

May 25, 2020 2:42 am

Learning is a relatively permanent change in behaviour that is not due to maturation or accident but is brought about through practice and experience. How do we decide how much equality is enough? Too much equality, as we have been at pains to point out, would be to treat everyone identically, completely ignoring their differing needs. Various forms of “barracks equality” approximating that would also be too much. Too little equality would be to limit equality of condition, as did the old egalitarianism, to achieving equal legal and political rights, equal civil liberties, to equality of opportunity and to a redistribution of gross inequalities if allowed to stand would threaten social stability. This Hobbesist stance indicates that the old egalitarianism proceeds in a very pragmatic manner. Against the old egalitarianism I would argue that we must at least aim at an equality of whole life prospects, where that is not ready simply as the right to compete for scarce positions of advantage, but where there is to be brought into being the kind of equality of condition that would provide everyone equally, as far as possible, with the resources and the social conditions to satisfy their needs as fully as possible compatible with everyone else doing likewise. (Note that between people these needs will be partly the same but will still often be importantly different as well.) #RandolphHarris 1 of 22

Ideally, as a kind of ideal limit for a society of wondrous abundance, a radical egalitarianism would go beyond that to a similar thing for wants. We should, that is, provide all people equally, as far as possible, with the resources and social conditions to satisfy their wants, as fully as possible compatible with everyone else doing likewise. (I recognize that there is a slide between wants and needs. As the wealth of a society increases and its structure changes, things that started out as wants tend to become needs, exempli gratia, someone in the Falkland Islands might merely reasonably want an Ultimate Driving Machine while someone in Los Angeles might not only want it but need it as well. However, this does not collapse the distinction between wants and needs. There are things in any society people need, if they are to survive at all in anything like a commodious condition, whether they want them or not, exempli gratia, they need food, shelter, security, companionship and the like. An egalitarian starts with basic needs, or at least with what are take in the cultural environment in which a given person lives to be basic needs, and moves out to other needs and finally to wants as the productive power of the society increases.) #RandolphHarris 2 of 22

I qualified my above formulations with “as far as possible” and with “as fully as possible compatible with everyone else doing likewise.” These are essential qualifications. Where, as in societies that we know, there are scarcities, even rather minimal scarcities, not everyone can have that resources or at least all the resources necessary to have their needs satisfied. Here we must first ensure that, again as far as possible, their basic needs are all satisfied and then we move on to other needs and finally to wants. However, sometimes, to understate it, even in very affluent societies, everyone’s needs cannot be met, or at east they cannot be equally met. In such circumstances we have to make some hard choices. I am thinking of a situation where there are not enough ventilation machines to go around so that everyone who needs one can have one. What should we do? The thing to aim at, to try as far as possible to approximate, if only as heuristic ideal, is the full and equal meeting of needs and wants of everyone. It is when we have that much equality that we have enough equality. However, of course, “ought implies can,” and where we cannot achieve it we cannot achieve it. However, where we reasonably can, we ought to do it. It is something that fairness requires. #RandolphHarris 3 of 22

The “reasonably can” is also an essential modification: we need situations of sufficient abundance so that we do not, in going for such an equality condition, simply spread the misery around or spread very Spartan conditions (marked by simplicity, frugality, or avoidance of luxury and comfort) around. Before we can rightly aim for the equality of condition I mentioned, we must first have the productive capacity and resource conditions to support the institutional means that would make possible the equal satisfaction of basic needs and the equal satisfaction of other needs and wants as well. Such achievements will often not be possible; perhaps they will never be fully possible, for, no doubt, the physically disabled will always be with us. Consider, for example, situations where our scarcities are such that we cannot, without causing considerable misery, create the institutions and mechanisms that would work to satisfy all needs, even al basic needs. Suppose we have the technology in place to develop all sorts of complicated life-sustaining machines all of which would predictably provide people with a quality of life that they, viewing the matter clearly, would rationally choose if they were simply choosing for themselves. However, suppose, if we put such technologies in place, we will then not have the wherewithal to provide basic health care in outlying regions in the country or adequate educational services in such places. #RandolphHarris 4 of 22

We should not, under those circumstances, put those technologies in place. However, we should also recognize that where it becomes possible to put these technologies in place without sacrificing other more pressing needs, we should do so. The underlying egalitarian rationale is evident enough: produce the conditions for the most extensive satisfaction of needs for everyone. Where A’s need and B’s need are equally important (equally stringent) but cannot both be satisfied, satisfy A’s need rather than B’s if the satisfaction of A’s need would be more fecund for the satisfaction of the needs of others than B’s, or less undermining of the satisfaction of the needs of others than B’s. (I do not mean to say that this is our only criterion of choice but it is the criterion most relevant for us here.) We should seek the satisfaction of the greatest compossible set of needs where the conditions for compossibility are (a) that everyone’s needs be considered, (b) that everyone’s needs be equally considered and where two sets of needs cannot both be satisfied, the more stringent set of needs shall first be satisfied. (Do not say we have no working criteria for what they are. If you need food to keep you from starvation or debilitating malnutrition and I need a vacation to relax after a spate of hard work, your need is plainly more stringent than mine. There would, of course, be all sorts of disputable cases, but there are also a host of perfectly determine cases indicating that we have working criteria.) #RandolphHarris 5 of 22

The underlying rationale is to seek compossible sets of needs so that we approach as far as possible as great a satisfaction of needs as possible for everyone. This might, it could be said, produce a situation in which very few people got those things that they needed the most, or at least wanted the most. Remember Robert Nozick with his need for the resources of Widener Library in an annex to his house. People, some might argue, with expensive tastes and extravagant needs, say a need for really good wine, would never, with a stress on such compossibilia, get things they are really keen about. Is that the kind of World we would reflectively want? Well, if their not getting them I the price we have to pay for everyone having their basic needs met, then it is a price we ought to pay. I am very found of very good wines as well as fresh ripe mangoes, but if the price of my having them is that people starve or suffer malnutrition in Oakland, or indeed anywhere else, then plainly fairness, if not just plain human decency, requires I forgot them. In talking about how much equality is enough, I have so far talked of the benefits that equality is meant to provide. However, egalitarians also speak of an equal sharing of the necessary burdens of the society as well. Fairness requires a sharing of the burdens and for a radical egalitarian this comes to an equal sharing of the burdens where people are equally capable of sharing them. #RandolphHarris 6 of 22

Translated into the concrete this does not mean that a child or a man who is a senior citizen or a woman with an unborn child are to be required to work in the mines or that they be required to collect garbage, but it would involve something like requiring every able bodied person, say from nineteen to twenty, to take his or her turn at a fair portion of necessary unpleasant jobs in the World. In that way all, where we are able to do it, would share equally in these burdens—in doing the things that none f us want to do but that we, if we are at all reasonable, recognize the necessity of having done. (There are all kinds of variations and complications concerning this—what do we do with the youthful wonder at the violin? However, that notwithstanding, the general idea is clear enough.) And, where we think this is reasonably feasible, it squares with our considered judgment about fairness. I have given you, in effect appealing to my considered judgments but considered judgments I do not think are at all eccentric, a picture of what I would take to be enough equality, too little equality and not enough equality. However, how can we know that my proportions are right? I do not think we can avoid or should indeed try to avoid an appeal to get them in wide reflective equilibrium. #RandolphHarris 7 of 22

Suppose we go back to the formal principle of justice, namely that we must treat like cases alike. Because it does not tell us what are like cases, we cannot derive substantive criteria from it. However, it may, indirectly, be of some help here. We all, if we are not utterly zany, want a life in which our needs are satisfied and in which we can live as we wish and do what we want to do. Though we differ in many ways, in our abilities, capacities for pleasure, determination to keep on with a job, we do not differ about wanting our needs satisfied or being able to live as we wish. Thus, ceterus paribus (with other conditions remaining the same), where questions of desert, entitlement and the like do not enter, it is only fair that all of us should have our needs equally considered and that we should, again ceterus paribus, all be able to do as we wish in a way that is compatible with others doing likewise. From the formal principle of justice and a few key factors about us, we can get to the claim that ceterus paribus we should go for this much equality. However, this is the core content of a radical egalitarianism. However, how do we know that ceterus is paribus here? What about our entitlements and deserts? #RandolphHarris 8 of 22

Suppose I have built my house with my own hands, from materials I have purchased on land that I have purchased and that I have lived in it for years and have carefully cared for it. The house is mine and I am entitled to keep it even if by adding a third story on to the house greater and more equal satisfaction of need would obtain for everyone. Justice requires that such an entitlement be respected here. (Again, there is an implicit ceterus parabus clause. In extreme situations, say after a war with housing in extremely short supply, that entitlement could be rightly overridden.) There is a response on the egalitarian’s part similar to a response utilitarianism made to criticisms of a similar logical type made of utilitarians by pluralistic deontologists. One of the things that people in fact need, or at least reflectively firmly want, is to have such entitlements respected. Where they are routinely overridden to satisfy other needs or wants, we would not in fact have a society in which the needs of everyone are being maximally met. To the reply, but what if more needs for everyone were met by ignoring or overriding such entitlements, the radical egalitarian should respond that that is, given the way we are, a thoroughly hypothetical situation and that theories of morality cannot be expected to give guidance for all logically possible Worlds but only for Worlds which are reasonably like what our actual World is or plausibly could come to be. #RandolphHarris 9 of 22

Setting this argument aside for the moment, even if it did turn out that the need satisfaction linked with having other things—things that involved the overriding of those entitlements—was sufficient to make it the case that more need satisfaction all around for everyone would be achieved by overriding those entitlements, then, for reasonable people who clearly saw that, these entitlements would not have the weight presently given to them. They either would not have the importance presently attached to them or the need for the additional living space would be so great that their being overridden would seem, everything considered, the lesser of two evils (as in the example of the postwar housing situation). There are without doubt genuine entitlements and a theory of justice must take them seriously, but they are not absolute. If the need is great enough we can see the merit in overriding them, just as in law as well as morality the right of eminent domain is recognized. Finally, while I have talked of entitlements here, parallel arguments will go through for desert. However, without ontological foundation neither love nor power nor justice can be adequately interpreted. The results of the ontological analysis to the problem of power in group relations confirms this. #RandolphHarris 10 of 22

If in this way the ontological character of love, power, and justice is established the question of their theological character arises. For the ontological and the theological are in one point identical: both deal with being as being. The first assertion to be made about God is that He is being-itself. The theological question has already entered our discussion at several points. It has been anticipated by the description of life as separation and reunion, or as love. Such a description of life is strictly analogous to the trinitarian interpretation of the living God. In his Son, God separates Himself from Himself, and in the Spirit He reunites Himself with Himself. This, of course, is a symbolic way of speaking, but it reminds Christians always of the truth that God is not dead identity but the living ground of everything that has life. Beyond this, we referred to the agape quality of love as that which is emphasized in the New Testament. We spoke of the divine justice, both in its natural aspect, according to which everything has its intrinsic claim for justice, and in the aspect of forgiving and reuniting justice. We referred to human’s resistance against reuniting love, their estrangement from themselves, for other beings, and from the other beings, and from the ground of their being. And we protested against a doctrine of God in which God is made powerless; for being must be described as the power of being. #RandolphHarris 11 of 22

All this shows that no discussion of concepts like love, power, and justice, is possible without touching the dimension of ultimate concern, the dimension of the holy. However, there is a profounder reason for the necessity of reaching into this dimension. It was our task to show that essentially, in their created nature, love, power, and justice are untied. This, however, was not possible without showing that in existence they are separated and conflicting. This leads to the question: How can their essential unity be re-established? The answer is obvious: Through the manifestations of the ground in which they are united. Love, power, and justice are one in the divine ground, they shall become one in human existence. They holy in which they are untied shall become holy reality in time and space. How and in which sense is the possible? The basic assertion about the relation of God to love, power, and justice is made, if one says that God is being itself. For being itself, according to our ontological analysis, implies love as well as power and justice. God is the basic and universal symbol for what concerns us ultimately. As being-itself He is ultimate reality, the really real, the ground and abyss of everything that is real. As the God, with whom I have a person-to-person encounter, He is the subject of all the symbolic statements in which I express my ultimate concern. #RandolphHarris 12 of 22

Everything we say about being-itself, the ground and abyss of being, must be symbolic. I is taken out of the material of our finite reality and applied to that which transcends the finite infinitely. Therefore it cannot be used in it literal sense. To say anything about God in the literal sense of the words used means to say something false about Him. The symbolic in relation to God is not less true that the literal, but it is the only true way of speaking about God. This refers also to the three ideas we are discussing. If we speak of God as loving or, more emphatically, of God as being love, we use our experience of love and our analysis of life as the material which alone we can use. However, we also know that if we apply it to God we throw it into the mystery of the divine depth, where it is transformed without being lost. It is still love, but it is now divine love. This does not mean that a higher being has in a fuller sense what we call love, but it does mean that our love is rooted in the divine life, id est in something which transcends our life infinitely in being and meaning. The same we must say of the divine power. It is applied to God symbolically. We experience power in physical acts as well as in the ability to carry through our will against contradicting wills. This experience is the material we use when we speak of the divine power. We speak of God’s omnipotence and we address Him as the Almighty. #RandolphHarris 13 of 22

Literally taken, God Almighty would men that God is a highest being, who can do what He wants to do, the implication being that there are a lot of things which He does not want to do, a concept which leads into a fog of absurd imaginations. The real meaning of almightiness is that God is the power of being in everything that is, transcending every special power infinitely but acting at the same time as its creative ground. In the religious experience the power of God provokes the feeling of being in the hand of a power which cannot be conquered by any other power, in ontological terms, which is the infinite resistance against non-being and the eternal victory over it. To participate in this resistance and this victory is felt as the way to overcome the threat of non-being which is the destiny everything finite. In every prayer to the almighty God, power is seen in the light of the divine power. It is seen as ultimate reality. This understood, we must also understand that we must not overcommit ourselves in prayer, especially if we are just beginning. It may be better for some to commit oneself to a total of fifteen minutes and maintain it—with perhaps five minutes of Bible reading, five minutes of meditation, and five minutes of disciplined prayer. A regular time of devotion and prayer will become a habit, and the habit of prayer will give wings to your spiritual life. #RandolphHarris 14 of 22

Sometimes prayer is difficult, it seems that God is too far to listen, and the Lord Jesus is strangely aloof, and prayer accomplishes nothing. However, something is happening. Often we do not enjoy our freedom in Christ because we are afraid of what others will think. We do or do not do certain things because of a fear that we will be judged or gossiped about by others. However, standing firm in our freedom in Christ means we resist the urge to live by the fear of what others think. It is very instructive to me that, in Galatians, the Magna Charta of Christian freedom, Paul also said, “Am I now trying to win the approval of humans, or of God? Or am I trying to please humans? If I were still trying to please humans, I would not be a servant of Christ,” reports Galatians 1. 10. I had to learn this lesson the hard way. Surprisingly soon after the death of my first wife, God brought into my life another Godly lady—a singe woman who had been a family friend for many years. As our friendship began to deepen into a romantic relationship, I became quite concerned what people would think. I knew I would be violating the culturally accepted maxim of “do not make any major decisions the first years.” At the same time, I sensed an inner compulsion in my spirit, which I felt was from God, to move ahead. #RandolphHarris 15 of 22

My journal during those days records numerous times when I struggled to with God over this issue. One day I wrote, “I wonder if God is pushing me along faster in this relationship than I want to go because of fear of what people will think.” I had put God in the box of our culturally accepted norm. Surely God would not do anything in my life that would be unacceptable to my friends. God was actually doing a wonderful thing, but instead of fully enjoying His work of grace, I was struggling with Him because of what people might think. If you are going to experience the joy of your freedom in Christ, you have to decide whether you will please God or people. God loves you, and people have a wonderful plan for your life. Other people want to tell you how you should live the Christian life, what you should not do and what you should do. Often their ideas will not match how you feel God is guiding you. I am not advocating that we run roughshod over other people’s convictions. We are called to a Body, and we all need to live and minister as members of the Body. However, ultimately we are responsible to God, not other people. God is the One who puts us in the Body as He pleases. He deals with each of us individually, putting each of us in circumstances tailored especially for our growth and ministry. #RandolphHarris 16 of 22

A friend of mine ministers to international students from a very different cultural and political background. For some reason, the best time of the entire week to meet with them in an evangelistic Bible study is during the Sunday morning worship service. My friend went to his pastor, explained the situation, committed himself to attending the Sunday evening service, but asked to be excused from the morning service with the pastor’s approval and blessing. Fortunately, the pastor understood and heartily granted his approval of my friend’s plan. However, what is some people in the congregation did not understand? What is the Sunday school superintendent did not understand why my friend was unavailable to teach the college age class? What are we to do in those situations? We are to exercise our freedom in Christ. If we believe God is guiding us in a certain direction, we have to obey God, not other people. I learned something else through my romantic experience. I realized I often had my own opinions of what other people should or should not do. I would not try to influence their actions, but in my mind I would judge them—either approving or disapproving. So God put the hose on the other foot; He exposed me to the possibility of other not understanding what He was doing in my life. #RandolphHarris 17 of 22

I learned the hard way to experience my own freedom in Christ and let other people experience theirs. We need to learn to let each other be free. Many Gentiles will reject the Book of Mormon—they will say, We need no more Bible—the Lord speaks to many nations—He will judge the World out of the books which will be written. About 559-545 Before Christ. “However, behold, there shall be many—at the day when I shall proceed to do a marvelous work among them, that I may remember my covenants which I have made unto the children of humans, that I may set my hand again the second time to recover my people, which are of the house of Israel; and also, that I may remember the promises which I have made unto thee, Nephi, and also unto thy father, that I would remember your seed; and that the words of your seed should proceed forth out of my mouth unto your seed; and my words shall hiss forth unto the ends of the Earth, for a standard unto my people, which are of the house of Israel; and because my words shall hiss forth—many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot be any more Bible. However, thus saith the Lord God: O fools, they shall have a Bible; and it shall proceed forth from the Jews, mine ancient covenant people. And what thank they the Jews for the Bible which they receive from them? Yea, what do the Gentiles mean? #RandolphHarris 18 of 22

“Do they remember the travails, and the labours, and the pains of the Jews, and their diligence unto me, in brining forth salvation unto the Gentiles? O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them. However, behold, I will return all these things upon your own heads; for I the Lord have not forgotten my people. Thou fool, that shall say: A Bible, we have got a Bible, and we need no more Bible. Have ye obtained a Bible save it were by the Jews? Know ye not that there are more nations than one? Know ye not that I, the Lord your God, have created all humans, and that I remember those who are upon the isles of the sea; and that I rule in the Heavens above and in the Earth beneath; and I bring forth my word unto the children of humans, yea, even upon all the nations of the Earth? Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the name words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also. #RandolphHarris 19 of 22

“And I do this that I may prove unto many that I am the same yesterday, today, and forever; and that I speak forth my words according to mine own pleasures. And because that I have spoken one word ye need not suppose that I cannot speak another; for my work is not yet finished; neither form that time henceforth and forever. Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. For I command all humans, both in the Old World and the New World, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the World, every human according to their works, according to which is written. For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the Earth and they shall write it. And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the word of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews. #RandolphHarris 20 of 22

“And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever,” 2 Nephi 29.1-12. Lord, I am not worthy that Thou shouldest come under my roof, but relying on Thy loving-kindness I draw near to Thine Altar;–a sick person, to the Physician of life; a blind person, to the Light of eternal brightness; poor, to the Lord of Heaven and Earth; naked, to the King of glory; a sheep, to its Shepherd; a creature, to its Creator; desolate, to the loving Comforter; miserable, to the Merciful; a criminal, to the Giver of pardon; ungodly, to the Justifer; hardened, to the Infuser of grace; beseeching Thine exuberant and infinite mercy, that it may please Thee to heal my weakness, to wash my foulness, to enlighten my blindness, to enrich my poverty, to clothe my nakedness, to bring me back from my wanderings, to console my desolation, to reconcile my guiltiness, to give pardon to the sinner, forgiveness to the miserable, life to the criminal, justification to the dead; so that I may be enabled to receive Thee, the Bread of Angeles, the King of Kind, and the Lord of Lords, with such chastity of body and purity of mind. #Randolph Harris 21 of 22

My I receive God with such contrition of heat and plenteous sorrow, such spiritual gladness and Heavenly joy, such fear and trembling, such reverence and honour, such faith and humility, such purpose and love, such devotion and thanksgiving, as are due and meet; so that it may profit me unto life eternal and remission of all my sins! O God of Grace, I bewail my cold, listless, heartless prayers; their poverty adds sin to sin. If my hope were in them I should be undone, but the worthy of Jesus perfumes my feeble breathings, and wins their acceptance. Deepen my contrition of heart, confirm my faith in the blood that washes from all sin. May I walk lovingly with my great redeemer. Flood my soul with true repentance that my heart may be broken for sin and unto sin. Let me be as slow to forgive myself as thou art ready to forgive me. Gazing on the glories of thy grace may I be cast into the lowest depths of shame, and walk downcast head now thou art pacified toward me. O my great High Priest, pour down upon me streams of needful grace, bless me in all my undertakings, in every thought of mine, every word of my lips, every step of my feet, every deed of my hands. Thou didst live to bless, die to bless, rise to bless, ascend to bless, take Thy throne to bless, and now Thou dost reign to bless. O give sincerity to my desires, earnestness to my supplications, fervour to my love. #RandolphHarris 22 of 22

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Half the Failures in Life Arise from Pulling in One’s Horse as He or She is Leaping!

May 23, 2020 12:57 am

It is not clear that we must take into account what the environment does to an organism not only before but after it responds. Behaviour is shaped and maintained by its consequences. If we ourselves are clear as to exactly what is meant by taking responsibility for oneself, we will understand that it is hard, if not impossible, for any neurotic to assume it. It means in the first place to acknowledge in a matter-of-fact way—to oneself and others—that such-and-such were one’s intentions, one’s words or one’s actions, and to be willing to take the consequences. This would be the opposite of lying or of putting the blame on others. To take responsibility for oneself in this sense would be hard for the neurotic because as a rule one does not know what one is doing or why one is doing it and has a keen subjective interest in not knowing. That is why one often tries to wriggle out by denying, forgetting, belittling, inadvertently supplying other motivations, feeling misunderstood, or getting confused. And since one tends to exclude or absolve oneself, one readily assumes that one’s wife, one’s business partner, one’s analyst are responsible for any difficulty that arises. Another factor that frequently contributes to one’s inability to take the consequences of one’s actions or even to see them is a hidden feeling of omnipotence, on the basis of which one expects to do whatever one pleases and get away with it. #RandolphHarris 1 of 23

To recognize the inescapable consequences of one’s actions would shatter this feeling of being a god. A final factor that is relevant here looks at first glance like an intellectual incapacity to think in terms of cause and effect. The neurotic commonly gives the impression of being inherently able to think only in terms of punishment. Almost every patient feels that the analyst is blaming one, whereas actually the analyst is only confronting one with one’s difficulties and their consequences. Outside the analytical situation one may feel like a culprit always under suspicion and attack and therefore constantly on the defensive. In reality this is an externalization of intrapsychic processes. As we have seen, the source from which these suspicions and attacks stem is one’s own idealized image. It is this inner process of fault finding and defense, plus its externalization, that makes it almost impossible for one to conceive of a cause-and-effect relation where one oneself is concerned. However, where difficulties of one’s own are not involved one can be just as matter-of-fact as anyone else. If the streets get wet because it is raining one does not ask whose fault it is but accepts the causal connection. #RandolphHarris 2 of 23

When we speak of assuming responsibility for the self we mean, in addition, the capacity to stand up for what we believe is right and a willingness to take the consequences if our action or decision should prove to be wrong. This, too, is difficult when a person is divided by conflicts. For which of the conflict trends within oneself should one or could one stand up? None of them represents what one really wants or believes in. One really could stand up only for one’s idealized image. This, however, does not permit of the possibility of being wrong. Hence if one’s decision or action leads to trouble, one must falsify matters and ascribe the adverse consequences to someone else. A comparatively simple example will illustrate this problem. A person at the head of an organization craves unlimited power and prestige. Nothing may be done or decided without one; one cannot bring oneself to delegate functions to others who by virtue of their particular training might be better equipped to handle certain affairs. There is, in one’s own mind, nothing one does not know best. Besides, one does not want anyone else to feel or to become important. If only because of limitations of time and energy, one’s expectations of oneself would be impossible to measure up to. #RandolphHarris 3 of 23

However, this particular individual wants not only to dominate; one is also complaint and needs to be superhumanly good. As a result of one’s unresolved conflicts one has all the earmarks we have described—inertia and need for sleep, indecision and procrastination, and hence cannot organize one’s time. And since one feels the keeping of appointments as intolerable coercion, one secretly enjoys making people wait. In addition, one does many unimportant tings merely because they flatter one’s vanity. Finally, one’s urge to be a devoted family person consumes much of one’s time and thought. Naturally, then, things do not function very well in the organization; but seeing no flaw in oneself, one puts the blame on others or on untoward circumstances. Again let us ask, for which part of one’s personality could one take responsibility? For one’s tendency to dominate, or for one’s tendency to comply, appease, and ingratiate oneself? To begin with, one is unaware of either. However, even if one were aware of them one could not uphold one and discard the other, because both are compulsory. Furthermore, one’s idealized image does not allow one to see anything in oneself but ideal virtues and unlimited capacities. Hence one cannot take responsibility for the consequences that inevitably follow from the operation of one’s conflicts. To do so would bring into clear relief all that one is so anxious to conceal from oneself. #RandolphHarris 4 of 23

Generally speaking, the neurotic is especially averse—unconsciously—to assuming responsibility for the consequences of one’s actions. One shuts one’s eye to even the very obvious ones. Unable to do away with one’s conflicts, one insists—again unconsciously—that one, all powerful as one is, should be able to cope with them. Consequences, one believes, may catch up with other, but for one they do not exist. One must therefore keep on dodging any recognition of the laws of cause and effect. If one would only open one’s mind to them, they could teach one a powerful lesson. They demonstrate in a foolproof way that one’s system of living does not work, that for all one’s unconscious cunning and trickery one cannot budge the laws that operate in our psychic life with the same inexorability as in the physical sphere, but there is an astonishing lack of understand of these psychic laws in the New World. As a matter of act, the whole subject of responsibility has little appeal for one. One sees—or dimly senses—only its negative aspects. What one does not see, and learn to appreciate only gradually, is that by turning one’s back on it one defeats one’s ardent strivings for independence. One hopes to attain independence by defiantly excluding all commitments, whereas in reality the assuming of responsibility for oneself and to oneself is an indispensable condition of real inner freedom. #RandolphHarris 5 of 23

In order not to recognize that one’s problems and one’s suffering stem from one’s inner difficulties, the neurotic resorts to any of three devices—and often to all of them. Externalization may be applied to the hilt at this point, in which case everything from food, climate, or constitution to parents, wife, or fate is blamed for the particular calamity. Or one may take the attitude that since nothing is one’s fault it is unfair that any misfortune should befall one. It is unfair that one should tall ill, get old, or die, that one should be unhappily married, have a problem child, or think one’s work remain unrecognized. This kind of thinking, which may be conscious or unconscious, is doubly wrong, for it eliminates not only one’s own share in one’s difficulties but also all the factors independent of oneself that have a bearing on one’s life. Nevertheless, it has a logic of its own. It is the typical thinking of an isolated being who is centered exclusively upon oneself and whose egocentricity makes it impossible for one to see oneself as only a small link in a greater chain. One simply takes it for granted that one should derive all the good of living at a particular time in a particular social system, but resents being linked with others for good or ill. Therefore one cannot see why one should suffer from anything in which one has not been personally implicated. #RandolphHarris 6 of 23

The third device is connected with one’s refusal to recognize cause-and-effect relationships. Consequences appear in one’s mind as isolated occurrences, unrelated to oneself or one’s difficulties. A depression or a phobia, for instance, may seem to descend upon one from the blue. This, of course, might be due to psychological ignorance or lack of observation. However, in analysis we can see that the patient offers a most tenacious resistance to taking cognizance of any impalpable connections. One may remain incredulous or forget them; or one may feel that the analyst, instead of speedily removing the troublesome disturbances—which was what one came for—puts the “blame” on one and cleverly saves one’s own face. Thus a patient may have become familiar with factors relevant to one’s inertia but close one’s mind to the obvious fact that one’s inertia slows up not only one’s analysis but everything else one does. Or another may have become aware of one’s aggressive-derogatory behaviour toward people but cannot understand why one often has quarrels and is disliked. That these difficulties exist within one is one thing, but one’s actual day-to-day problems are something else again. This separation of one’s inner troubles from their effect on one’s life is one of the mainsprings of the whole tendency to compartmentalize. #RandolphHarris 7 of 23

Resistance toward recognizing the consequences of neurotic attitudes and drives is for the most part deeply concealed and may be easily overlooked by the analyst for the very reason that to one the connection is so obvious. This is unfortunate, because unless the patient is made aware that one blinds oneself to consequences and the reasons for which one does so, one cannot possibly realize to what an extent one interferers with one’s own life. Awareness of consequences is the most powerful curative factor in analysis in that it impresses on the patient’s mind that only by changing certain things within oneself can one ever attain freedom. If, then, the neurotic cannot be held accountable for one’s pretenses, one’s arrogance, one’s egocentricity, one’s shirking of responsibility, can we speak in terms of morals at all? The argument will be raised that, as physicians, we need only be concerned with the patient’s illness and cure, and that one’s morals are not our province. It will be pointed out that one of Dr. Freud’s great merits was to have overthrown the “moralistic” attitude I seem to advocate! Such arguments are deemed scientific; but are they tenable? Can we really exclude in matters of human behaviour judgment as to right and wrong? #RandolphHarris 8 of 23

If analysts decide what needs analytical examination and what does not, do they not really proceed on the basis of the very judgments they consciously reject? There is a danger, however, in such implicit judgments: they are likely to be made on either too subjective or too traditional a ground. Thus an analyst may feel that a man’s philandering need not be analyzed, while a woman’s deserves scrutiny. Or if one believes in an unbridled living out of drives in dealing with pleasures of the flesh, one may decide that faithfulness, whether in a man or a woman, needs analysis. Actually, judgments should be made on the basis of the particular patient’s neurosis. The question to be decided is whether an attitude the patient has assumed has consequences injurious to one’s development and to one’s relations with people. If it has, it is wrong and needs to be tackled. The reasons for the analyst’s conclusion should be explicitly stated to the patient in order to enable one to make up one’s own mind in the matter. And finally, do not the above arguments contain the same fallacy as exists in the patient’s thinking—namely, that morals are only a question of judgment and not primarily one of fact couple with consequences? Let us take neurotic arrogance as an example. It exists as a fact no matter whether the patient is responsible for it or not. #RandolphHarris 9 of 23

The analyst believes that arrogance is a problem for the patient to recognize and eventually overcome. Does one assume this critical attitude because one has learned in Sunday school that arrogance is sinful and humility a virtue? Or is one’s judgment determined by the fact that arrogance is unrealistic and has adverse consequences, the burden of which is inevitably that patient’s—again regardless of one’s responsibility. The consequences, though, in the case of arrogance bar the patient from knowing oneself, and so thwart one’s development. Also, the arrogant patient is apt to be unfair to others, and this again has its repercussions—not merely in subjecting one to occasional clashes with others but in alienating one from people generally. This, however, only drives one deeper into one’s neurosis. Because the patient’s morals in part result from one’s neurosis and in part contribute to its maintenance, the analyst has no choice but to be interested in them. Interestingly enough, those who share a particular stigma can often rely upon mutual aid in passing, again illustrating that those who can be most threatening are often those who can render most assistance. For example, when one homosexual accosts another, the action may be carried out in such a way that normal are unaware that anything out of the ordinary is occurring. #RandolphHarris 10 of 23

If we watch very carefully, and know what to watch for in a “gay” bar, we begin to observe that some individuals are apparently communicating with each other without exchanging words, but simply by exchanging glances—but not the kind of quick glance which ordinarily occurs between people of the same gender. The same kind of cooperativeness is to be found among the circles of stigmatized persons who know one another personally. For example, former mental patients who knew each other in the institution may maintain tactful control of this fact on the outside. In some cases, as when one of the individuals is with normal, the individual may give and be given the “go by,” the passing by of each other as though they were unacquainted. Where a greeting does occur, it may be handled discreetly; the context of the initial acquaintanceship is not made explicit, and the individual whose situation is the more delicate is accorded the right to pace the acknowledgment and the sociable exchange that follows from it. Former mental patients are not alone here of course: The professional women of the evening has a code regulating her relations with the client. For example, it is customary for a woman of the evening never to show any signs of recognizing a client when she meets one in public, unless he greets her first. #RandolphHarris 11 of 23

Where this kind of discretion is not afforded, one can sometimes expect the discredited individual to take active disciplinary action, as Reiss, in his paper on juvenile entrepreneurs, illustrates by quoting an informant. “I was walkin’ down the street with my steady girl when this gay drives by that I had been with once before and he whistles at me and calls, ‘Hi, Sweetie.’ And, was I mad…so I went down to where the boys was and we laid for him and beat on him ‘til he like to a never come to…ain’t gonna take nothin’ like that off’n a queer.” It is expected to be that voluntary maintenance of various types of distance will be employed strategically by those who pass, the discreditable here using much the same devices as do the discredited, but for slightly different reasons. By declining or avoiding overtures of intimacy the individual can avoid the consequent obligation to divulge information. By keeping relationships distant one ensures that time will not have to be spent with the other, for, as already stated, the more time that is spent with another the more chance of unanticipated events that disclose secrets. Examples may be cited from the stigma management work done by wives of mental patients. #RandolphHarris 12 of 23

“But I have cut off all our other friends [after citing five who “knew”]. I did not tell them that I was giving up the apartment and I had the phone disconnected without telling anyone so they do not know how to get in touch with me. I have not gotten too friendly with anyone at the office because I do not want people to know where my husband is. I figure that if I got too friendly with them, then they would start asking questions, and I might start talking, and I just think it is better if as few people as possible know about Joe.” By maintaining physical distance, the individual can also restrict the tendency of others to build up a personal identification of one. By residing in a region with a mobile population, one can limit the amount of continuous experience others have of one. By residing in a region cut off from one one ordinarily frequents one can introduce a disconnectedness in one’s biography: whether intentionally, as in the case of an unmarried young lady with an unborn child going out of state to have her baby, or of small-town homosexuals going to New York, Los Angeles, or Paris for relatively anonymous activity; or unintentionally, as in the case of the mental patient who gratefully finds that one’s place of commitment is far out of town and hence somewhat cut off from one’s ordinary contacts. #RandolphHarris 13 of 23

By staying indoors and not answering the phone or door, the discreditable individual can remove oneself from most of those contacts in which one’s disgrace might be established as part of the biography others have of one. A final possibility must now be considered, one that allows the individual to forego all the others. One can voluntarily disclose oneself, thereby radically transforming one’s situation from that of an individual with information to manage to that of an individual with uneasy social situations to manage, from that of a discreditable person to that of a discredited one. Once a secretly stigmatized person has given information about oneself it becomes possible, of course, for one to engage in any of the adaptive actions previously cited as being available to the known-to-be stigmatized, this accounting in part for one’s policy of self-disclosure. One method of disclosure is for the individual voluntarily to wear a stigma symbol, a highly visible sign that advertises one’s failing wherever one goes. There are, for example, hard of hearing persons who wear hearing devices that are nearly invisible; the partly blind who affect a collapsible white cane; Jewesses who wear a Star of David as a necklace. #RandolphHarris 14 of 23

It should be noted that some of these stigma symbols, such as a Knights of Columbus lapel button indicating that the wearer is Catholic, are not frankly presented as disclosures of stigma, but purportedly attest rather to membership in organizations claimed to have no such significance in themselves. It should be noted also that militant programs of all kinds can be served by this device, for the self-symbolizing individual ensures one’s being cut off from the society of normal. The manner in which a sect of New York Jews present themselves provides an example: “Obgehitene Yiden, ‘Guardian Jews,’ include those so-called ultra-Orthodox Jews who not only observe the Shulhan Aruch in the most minute detail but are most meticulous and zealous in their observance. They perform all the prescribed commandments and precepts with greatest care. These people are overtly identifiable as Jews. They wear beards and/or special traditional clothing for the exclusive purpose of being externally identified as Jewish: beards so that the ‘image of God should be upon their faces,’ traditional garments so that they ‘may refrain from any possible sin.’” Stigma symbols have the character of being continuously available for perception. #RandolphHarris 15 of 23

Some less rigid means of disclosure are also used. Fleeting offerings of evidence may be made—purposeful slips, as it were—as when a person has not disclosed their preference for same sex relationships and voluntarily commits the clumsy act of showing someone pictures one of which is private picture of himself as a way of informing new comers of his sigma. There is also disclosure etiquette, a formula whereby the individual admits one’s own failing in a matter of fact way, supporting the assumption that those present are above such concerns while preventing them from trapping themselves into showing that they are not. Thus the “good” Jew or mental patient waits for “an appropriate time” in a conversation with strangers and calmly says: “Well, being Jewish has made me feel that…” or “Having had first-hand experience as a mental patient I can…” Earlier it was suggested that learning to pass constitutes one phase in the socialization of the stigmatized person and a turning point in one’s moral career. I want to suggest now that if an individual can come to accept oneself and respect oneself, that the stigmatized individual can come to feel that one should be above passing, and will feel no need to conceal one’s failing. #RandolphHarris 16 of 23

After laboriously learning to conceal, then, the individual may go on to unlearn this concealment. It is here that voluntary disclosure fits into the moral career, a sign of one of its phases. It should be added that in the published autobiographies of stigmatized individuals, this phase in the moral career is typically described as the final, mature, well-adjusted one—a state of grace I will attempt to consider later. Many false churches will be built up in the last days—they will teach false, vain, and foolish doctrines—apostasy will abound because of false teachers—the devil will rage in the hearts of humans—he will teach all manner of false doctrines. About 559-545 Before Christ. “And now, behold, my brethren, I have spoken unto you, according as the Spirit hath constrained me; wherefore, I know that they must surely come to pass. And the things which shall be written out of the book shall be of great worth unto the children of humans, and especially unto our seed, which is a remnant of the house of Israel. For it shall come to pass in that day that the churches which are built up, and not unto the Lord, when the one shall say unto the other: Behold, I, I am the Lord’s; and the others shall say: I, I am the Lord’s; and thus shall every one say that hath built up churches, and not unto the Lord– #RandolphHarris 17 of 23

“And they shall contend one with another; and their priests shall contend one with another, and they shall teach with their learning, and deny the Holy Ghost, which giveth utterance. And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto humans; behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work. Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us. And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea lie a little, take advantage of one because of his words, dig a pit for thy neighbour; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God. Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark. And the blood of the saints shall cry from the ground against them. #RandolphHarris 18 of 23

“Yea, they have all gone out of the way; they have become corrupted. Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. They rob the poor because of their fine sanctuaries; they rob the poor because of their fine clothing; and the persecute the meek and the poor in heart, because in their pride they are puffed up. They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of humans. O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell! Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that it is of no worthy! For the day shall come that the Lord God will speedily visit the inhabitants of the Earth; and in that day that they are fully ripe in iniquity they shall perish. However, behold, if the inhabitants of the Earth shall repent of their wickedness and abominations they shall not be destroyed, saith the Lord of Hosts. #RandolphHarris 19 of 23

“However, behold, that great and abominable church, the whore of all the Earth, must tumble to the Earth, and great must be the fall thereof. For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger, and perish; for behold, at that day shall he rage in the hearts of the children of humans, and stir them up to anger against that which is good. And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell. And behold, other he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whsipereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance. Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment. Therefore, wo be unto ne that is at ease in Zion! Wo be unto one that crieth: All is well! #RandolphHarris 20 of 23

“Yea, wo be unto one that hearkeneth unto the precepts of humans, and denieth the power of God, and the gift of the Holy Ghost! Yea, wo be unto one that saith: We have received, and we need no more! And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, one that is built upon the rock receiveth it with gladness; and one that is built upon a sandy foundation trembleth lest one shall fall. And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, one that is built upon the rock receiveth it with gladness; and one that is built upon a sandy foundation trembleth lest one shall fall. Wo be unto one that shall say: We have received the word of God, and we need no more of the word of God, for we have enough! For behold, thus saith the Lord God: I will give unto the children of humans line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto one that receiveth I will give more; and for them that shall say, We have enough, from them shall be taken away even that which they have. Cursed is one that putteth one’s trust in humans, or maketh flesh one’s arm, or shall hearken unto the precepts of humans, save their precepts shall be given by the power of the Holy Ghost. #RandolphHarris 21 of 23

“Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Host,” reports 2 Nephi 28.1-32. O Lord our God, Who hast called us Christians after the Name of Thine Only-begotten Son, and hast given us Baptism in the Font for the remission of sins; make us, we beseech Thee, worthy now to receive this Communion for the remission of our sins, and to glorify Thee with thanksgiving. O God, may I never be a blot or a blank in life, cause the way of truth to be evil spoken of, or make my liberty an occasion to the flesh. May I by love serve others, and please my neighbour for one’s good edification. May I attend to what is ornamental as well as essential in religion, pursuing things that are lovely and of good report. May I render my profession of the gospel not only impressive, but amiable and inviting. May I hold forth the way of Jesus with my life as well as my lips. May I say to all I meet, I am journeying towards the Lord’s given place, some with me for your good. #RandolphHarris 22 of 23

May I be prepared for all the allotments of this short, changing, uncertain life with a useful residence in it, a comfortable journey through it, a safe passage out of it. May I ne in character and conduct like the dew of Heaven, the salt of the Earth, the light of the World, the fullness of the fountain. May I never be ashamed of Jesus or His words, never be deterred from fulfilling a known duty through fear, never be discouraged from attempting it through weakness. May I see all things in a divine light so that they may inform my judgment and sanctify my heart. And by all the disciplines of Thy providence, and all the ordinances of religion, may I be increasingly prepared for life’s remaining duties, the solemnities of a dying hour, and the joys and services that lie beyond the grave. Have mercy, O Lord, upon Thy servants for whom I offer this sacrifice of praise to Thy Majesty; that they may be able to lead a good life in this World, and happily to attain eternal blessedness. Remember, O Lord, Thy servants and handmaids here present, whose faith and devotion are discerned and known by Thee. Look mercifully, O Lord, on these present offerings, that they may avail both for our devotion and our salvation; through Jesus Christ our Lord. Send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. #RandolphHarris 23 of 23

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But I Will Wear My Heart Upon My Sleeve for Daws to Peck at!

May 22, 2020 12:32 am

The way to love other people is to express what we feel—anger and love—without aiming to hurt feelings. Open but reverent communication is how to make love in our lives. I have talked of equality as a right ad of equality as a goal. And I have taken, as the principal thing, to be able to state what goal we are seeking when we say equality is a goal. When we are in a position actually to achieve that goal, then that same equality becomes a right. The goal we are seeking is an equality of basic condition for everyone. Let me say a bit what this is: everyone, as far as possible, should have equal life prospects, short of genetic engineering and the like and the rooting out of any form of family and the undermining of our basic freedoms. There should, where this is possible, eb an equality of access to equal resources over each person’s life as a whole, though this should be qualified by people’s varying needs. Where psychiatrists are in short supply only people who are in need of psychiatric help should have equal access to such help. This equal access to resources should be such that it stands as a barrier to there being the sort of differences between people that allow some to be in a position to control and to exploit others; such equal access to resources should also stand as a barrier to one person having power over other adult person that does not rest on the revocable consent on the part of the persons over whom one comes to have power. #RandolphHarris 1 of 21

Where, because of some remaining scarcity in a society of considerable productive abundance, we cannot reasonably distribute resources equally, we should first, where considerations of desert are not at issue, distribute according to stringency of need, second according to the strength of unmanipulated preferences and third, and finally, by lottery. We should, in trying to attain equality of condition, aim at a condition of autonomy (the fuller and the more rational the better) for everyone and at a condition where everyone alike, to the fullest extent possible, has his or her needs and wants satisfied. The limitations on the satisfaction of people’s wants should be only were the satisfaction is incompatible with everyone getting the same treatment. Where we have conflicting wants, such as where two persons want to marry the same person, the fair thing to do will vary with the circumstances. In the marriage case, freedom of choice is obviously the fair thing. However, generally, what should be aimed at is having everyone have their own wants satisfied as far as possible. To achieve equality of condition would be, as well, to achieve a condition where the necessary burdens of the society are equally shared, where to do so is reasonable, and where each person has an equal voice in deciding what these burdens shall be. Moreover, everyone, as much as possible, should be in a position—and should be equally in that position—to control one’s own life. The goals of egalitarianism are to achieve such equalities. #RandolphHarris 2 of 21

If we are egalitarians, then minimally, classlessness is something we should aim at. It is necessary for the stable achievement of equalities of the type discussed. Beyond that, we should also aim at a statusless society, though not at an undifferentiated society or a society which does not recognize merit. It is only in such a classless, statusless society that the ideals of equality (the conception of equality as a very general goal to be achieved) can be realized. In aiming for a society, we are aiming for a society which, while remining a society of material abundance, is a society in which there are to be no extensive differences in life prospects between people because some have far greater income, power, authority or prestige than others. This is the via negativa of the egalitarian way. The via positivia is to produce social conditions where there is generally material abundance, where well-being and satisfactions are not only maximized (the utilitarian thing) but, as well, a society where this condition, as far as it is achievable, is sought equally for all (the egalitarian thing). This is the underlying conception of the egalitarian commitment to equality of condition. In our description of the encounter of power of being with power of being we have limited our task to the encounter of individuals with individuals. We must also extend our description to the encounter of social groups with social groups. #RandolphHarris 3 of 21

If we do so find the same marks of power encounters, the pushing ahead and withdrawing, the absorbing and throwing out, the amalgamation and separation. This is unavoidable. For every power group experiences growth and disintegration. It tries to transcend itself and to preserve itself at the same time. Nothing is determined a priori. It is a matter of trial and risk, and decision. And this trial has elements of intrinsic power untied with compulsion whether the group or their representatives want it or not. These encounters are the basic material of history. In them human’s political destiny is decided. What is their character? The basis of all power of a social group is the space it must provide for itself. Being means having space or, more exactly, providing space for oneself. This is the reason for the tremendous importance of geographical space and the fight for its possession by all power groups. Our time gives a striking example for this fact. In the necessity of having space the Zionist fight is rooted. Israel lost its independent power of being and often its power of being altogether, when it lost its space. Now it has its space and has shown a rather strong power of being. However, perhaps something is lost: the intimate relation to time which made Israel the elected nation and which belongs to the problem of the resignation of power. #RandolphHarris 4 of 21

The struggle about space is not simply the attempt to remove another group from a given space. The real purpose is to draw this space into a larger power field, to deprive it of a center of its own. If this happens, it is not the individual power of being which has changed, but the way in which the individual participates in the center, in which one influences the law and the spiritual substance of the new, larger power organization. It is, however not only geographical space which gives power and being to a social organism. It is also the radiation of power into the larger space of humankind. One of these radiations which enlarge one’s own space without reducing that of others is economic expansion. Another one is technical expansion or the spread of science and civilization. In none of these cases is a preceding calculation possible. Every factor is changing, the number of the population, the productive power, new discoveries, movements, emigration, competition, the rise of new countries, the disintegration of old ones. History, so to speak, tries what will be its next constellation. And in these trials nations and empires are scarified, and others are called into existence. The power of being of each political power group is measured by its encounter with the power of being of other power groups. #RandolphHarris 5 of 21

However, now we must remember that power is never only physical force, but it is also the power of symbols and ideas in which the life of a social group expresses itself. The consciousness of such a social group expresses itself. The consciousness of such a spiritual substance can become, and in the most important cases of history does become, the feeling of a special vocation. If we look at European history we find a series of expression of such a vocational consciousness, and we find tremendous historical consequences following from it. In an indistinguishable unity of power drive and vocational consciousness the Romans subjected the Mediterranean World to the Roman law and the order of the Roman empire, based on this law. In the same way Alexander brought Greek culture to nations which were subjected in terms of bot arms and language. Considering the fact these two imperial drives in their amalgamation created the oikoumene, the condition and frame of the spread of Christianity, we cannot say that their vocational consciousness was wrong. The same must be said about the medieval German Empire, which, on the basis of the power drives of the Germanic kings, created the structure for the united Christian body with all the glory of medieval religion and culture. #RandolphHarris 6 of 21

After the end of the Middle Ages the European nations combined power drives with vocational consciousness of different character. Spain’s World-conquering imperialism was united with the fanatical belief in being the divine tool of the Counter-Reformation. England’s vocational consciousness was rooted partly in the Calvinistic idea of World politics for the preservation of pure Christianity, partly in a Christian-humanistic feeling of responsibility for the colonial countries and for a solid balance of power between the civilized nations. This was inseparably united with an economic and political power drive and produced the largest Empire of all times and almost eighty years of European peace. The vocational consciousness of France was based on its cultural superiority in the seventeenth an and eighteenth centuries. Modern Germany was under the impact of the so-called Real-Politik, without a vocational consciousness. Her ideology was the struggle for Lebensraum, party in competition with the colonial nations and therefore in conflict with them. Adolph Hitler’s use of an obviously absurd vocational idea, that of Nordic blood, was artificially imposed an only reluctantly accepted, because there was no genuine vocational symbol. Today two great imperialistic systems fight with each other in terms of both force and vocational consciousness: Russian and America. #RandolphHarris 7 of 21

The Russian vocational consciousness was based on its religious feeling that it had a mission towards the West, namely, to save the disintegrating Western civilization through Eastern mystical Christianity. This was the claim of the Slavophile movement in the nineteenth century. President-day Russian has a similar missionary consciousness towards the West civilization and at the same time towards the Far East. Her power drive, which in the official counter-propaganda appears as the desire for World domination, is not understandable without her fanatical vocational consciousness, which must be compared with that of all other imperialistic movements. America’s vocational consciousness has been called “The American dream,” namely to establish the Earthly form of the kingdom of God by a new beginning. The old forms of oppressive power were left behind and a new start was made. In the Constitution and the living democracy (both are quasi-religious concepts in the United States of America) the will is embodied to actualize what is felt as the American vocation. This was originally meant for America alone. Now it is meant explicitly for one-half of the World and implicitly for the whole World. The actual power drive working together with this vocational feeling is still rather limited. However, the historical situation increases it more and more. And it is already justified to speak of half-conscious American imperialism. #RandolphHarris 8 of 21

Vocational consciousness expresses itself in laws. In these laws both justice and love are actual. The justice of the empires not only subject, they also unite. And in so far as they are able to do this, they are not without love. Therefore those who has subjected acknowledge silently that they have become participants of a superior power of being and meaning. If this acknowledgement vanishes because the uniting power of the empire, its strength, and its vocational idea vanishes, the empire comes to an end. Its power of being disintegrates and external attacks only execute what is already decided. The present decrease in national sovereignty, the rise of embracing power groups, and the split of the World into two all-embracing power groups, and the split of the World into two all-embracing systems of political power rises naturally the problem of a united humankind. What can be derived from our analysis of power, justice, and love for this question? There are three answers to this question. The first one does not recognize the inescapable character of the recent developments towards large organisms of power and expects a return to a number of relatively independent power centers, perhaps not national but continental. The second answer seeks for the solution in a World state, created by a kind of federal union of the present main powers and by their subjection to a central authority in which all groups participate. #RandolphHarris 9 of 21

The third answer expects that one of the great powers will develop into a World center, ruling the other nations through liberal methods and in democratic forms! The first answer is a matter of foresight. It belongs to the movement of social organisms that the centralizing tendency is always balanced by a decentralizing one. The question is: Which tendency determines the present situation? The technical union of the World favours centralization, but there are other, above all psychological factors which may prevail. The second answer, the expectation of the World state, contradicts the analysis of power as we have given it. A power center which unites strength with vocational consciousness cannot subject itself to an artificial authority without both of them. The presupposition for a political World unity is the presence of a spiritual unity expressed in symbols and myths. Nothing like this exists today. And before it does exist a World state has no power to create silent acknowledgment. The most probable answer seems to be the third one. It may well be that after the period of World history which is characterized by the rise of one power structure to universal power, with a minimum of suppression, the law and the justice and the uniting love which are embodied in this power will become the universal power of humankind. However, even then the kingdom of God has not come upon us. For even then disintegration and revolution are not excluded. #RandolphHarris 10 of 21

New centers of power may appear, first underground, then openly, driving towards separation from or towards radical transformation of the whole. They may develop a vocational consciousness of their own. Then the power struggle starts again and the period of the fulfilled World empire will be as limited as the Augustan period of was. Can uniting love never unite humankind? Can humankind never become as a whole a structure of power and a source of universal justice? With this question we have left the realm of history and approach the question of love, power, and justice in their relation to that which is ultimate. Thus Revelation makes sense because it is the answer to the finitude and ambiguities of actual reason; the terms God, as a symbol of the Unconditioned, is meaningful insofar as it resolves the contradictions of finite being; Christology itself answers the dilemma of existence and fulfills humankind’s quest for Christ. Being, existence, life thus anticipate, in human’s conscious and unconscious experience, the revelation of the Unconditioned as God, as Christ and as Spirit. The notion of the Kingdom of God will resolve the ambiguities of history. #RandolphHarris 11 of 21

The basic purpose of theology is neither to establish facts, nor to build a speculative synthesis; it is to investigate meanings. Leaving the former task to positive theologians and their recurrent flirtation with historicism, and the latter to speculative theologians and the permanent danger of over intellectualism, we open another way, a search for the meanings of religious attitudes through a critical phenomenology, uniting an intuitive-descriptive element with an existential-critical element. However, by doing so, we boldly head for a third pitfall, which we may call a philosophical distortion of faith. If the only ultimately valid content of their faith is merely the intuition of a philosophical principle, there is not much point in the tremendous spiritual effort of all the religions of humankind. Yet the meaning of faith, as drawn out of belief-ful experience is simply that in the depth of my own being, I participate in both abyss and ground, in nothingness and in being-itself. The difference between the philosopher and the faith-ful would be that the former is relatively detached whereas the latter is involved. If this is the meaning of faith and religion, we have obviously been let down by priests and prophets, and what is more, we have been led astray. For neither priest nor prophet has taught that this was faith. To be sure, a certain amount of demythologizing is necessary—be it Primordial Humans in India or Gilgamesch in Mesopotamia, myth have to be interpreted. #RandolphHarris 12 of 21

The contrast between the religious myths of faith and their reduction to one common philosophical denominator confirms what I have said elsewhere: a philosophical description of being and concern is altogether distinct from a theology of faith and grace. Speaking in specifically Christian terms, it is a fallacy to approach the faith of Christianity from a preconceived phenomenological notion of faith at large. In the first place, this does not do justice to the fact that the Christian faith, in its Catholic form and also in its Protestant form before Schleiermacher, has always described itself, not as one faith among other, but as the only saving faith. Secondly, it introduced a distinction between the conveying message of faith (called, here, its myth or symbol) and its ultimate meaning. The Christian message, however, is essentially historical. Arising out of a historical event, the preaching of the man Jesus, it was confirmed by his Resurrection from the dead in Judea under the governor Pontius Pilate. This historical structure of the Christian faith stands in judgment over our analyses for it implies that the form of the Christian Revelation is inseparable from its content. If it only expressed unconditional concern as philosophical intuition of being and non-being, its historical structure would be altogether irrelevant to its meaning. #RandolphHarris 13 of 21

Actually it would be difficult to discover a systematic theology that appeals less to the historical sources of Christian doctrine than ours. What this implies for Christology proper will detain us later. It is enough now to note that the notion of faith, the notion of original sin, the notion of revelation, have been stripped of their specifically Christian elements and made into universal philosophical concepts. One could heed Calvin’s warning: “Should some mind, abandoning the wisdom contained in the Word of God, bring us a different doctrine, he must rightly be suspected of vanity and falsehood.” For a theologian to straitjacket the Christian faith in a scheme which is supposedly valid for all and sundry faiths is highly suspect. At this stage, however, we should suspend judgment. In the development of our Christology, we are bringing in the necessary corrections. “But, behold, in the last days, or in the days of the Gentiles—yea, behold all the nations of the Gentiles and also the Jews, both those who shall come upon this land and those who shall be upon other lands, yea, even upon all the lands of the Earth, behold, they will be drunken with iniquity and all manner of abominations—and when that day shall come they shall be visited of the Lord or Hosts, with thunder and with Earthquake, and with a great noise, and with storm, and with tempest, and with the flame of the devouring fire. #RandolphHarris 14 of 21

“And all the nations that fight against Zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty; or like unto a thirsty human which dreameth, and behold one drinketh but one awaketh and behold one is faint, and one’s soul hath appetite; yea, even so shall the multitude of all the nations be that fight against Mount Zion. For behold, all ye that doeth iniquity, stay yourselves and wonder, for ye shall cry out, and cry; yea, ye shall be drunken but not with wine, ye shall stagger but not with strong drink. For behold, the Lord hath poured out upon you the spirit of deep sleep. For behold, ye have closed your eyes, and ye have rejected the prophets; and your rulers, and the seers hath one covered because of your iniquity. And it shall come to pass that the Lord God shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. And behold the book shall be sealed; and in the book shall be a revelation from God, from the beginning of the World to the ending thereof. Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. Wherefore the book shall be kept from them. #RandolphHarris 15 of 21

“However, the book shall be delivered unto a human, and one shall deliver the words of the book, which are the words of those who have slumbered in the dust, and one shall deliver these words unto another; however, the words which are sealed one shall not deliver, neither shall one deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the World unto the end thereof. And the day cometh that the words of the book which were sealed shall be read upon the house tops; and they shall be read by the power of Christ; and all things shall be revealed unto the children of humans which ever have been among the children of humans, and which ever will be even unto the end of the Earth. Wherefore, at that day when the book shall be delivered unto the human of whom I have spoken, the book shall be hid from the eyes of the World, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein. #RandolphHarris 16 of 21

“And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of humans; for the Lord God hath said that the words of the faithful should speak as if it were from the dead. Wherefore, the Lord God will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good will he establish his word; and wo be unto him that rejecteth the word of God! However, behold, it shall come to pass that the Lord God shall say unto him to whom he shall deliver the book: Take these words which are not sealed and deliver them to another, that he may show them unto the learned, saying: Read this, I pray thee. And the learned shall say: Bring hither the book, and I will read them. And now, because of the glory of the World and to get gain will they say this, and not for the glory of God. And the human shall say: I cannot bring the book, for it is sealed. Then shall the learned say: I cannot read it. Wherefore I shall come to pass, that the Lord God will deliver again the book and the words thereof to one that is not learned; and the human that is not learned shall say: I am not learned. Then shall the Lord God say unto him: The learned shall not read them, for they have rejected them, and I am able to do mine own work; wherefore thou shalt read the words which I shall give unto thee. #RandolphHarris 17 of 21

“Touch not the things which are sealed, for I will bring them forth in mine own due time; for I will show unto the children of humans that I am able to do mine own work. Wherefore, when thou hast read the words which I have commanded thee, and obtained the witnesses which I have promised unto thee, then shalt thou seal up the book again, and hide it up unto me, that I may preserve the words which thou hast not read, until I shall see fit in mine own wisdom to reveal all things unto the children of humans. For behold, I am God; and I am a God of miracles; and I will show unto the World that I am the same yesterday, today, and forever; and I am work not among children of humans save it be according to their faith. And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him: forasmuch as this people draw near unto me with their mouth, and with their lips do honour me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of humans—therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of the prudent shall be hid. And wo unto them that seek deep to hide their counsel from the Lord! And their works are in the dark; and they say: Who seeth us, and who knoweth us? #RandolphHarris 18 of 21

“And they also say: Surely, your turning of things upside down shall be esteemed as the potter’s clay. However, behold, I will show unto them, saith the Lord of Hosts, that I know all their works. For shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he had no understanding? However, behold, saith the Lord of Host: I will show unto the children of humans that it is yet a very little while and Lebanon shall be turned into a fruitful field; and the fruitful field shall be esteemed as a forest. And in that say shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness. And the meek also shall increase, and their joy shall be in the Lord, and the poor among humans shall rejoice in the Holy One of Israel. For assuredly as the Lord liveth they shall see that the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off; and they that make a human an offender for a word and lay a snare for one that reproveth in the gate, and turn aside the just for a thing of naught. Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale. However, when he seeth his children, the work of my hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. #RandolphHarris 19 of 21

“They also that erred in spirit shall come to understanding, and the that murmured shall learn doctrine,” reports 2 Nephi 27.1-35. O LORD our God, the Bread of Heaven, the Life of the World, I have sinned against Heaven and before Thee, and am not worthy to partake of Thine immaculate Mysteries;–but in Thy Divine tenderness do Thou vouchsafe my by Thy grace to partake of Thy holy Body and precious Blood, without condemnation, unto remission of sins and eternal life. O God of my delight, Thy throne of grace is the pleasure ground of my soul. Here I obtain mercy in time of need, here see the smile of Thy reconciled face, here joy pleads the name of Jesus, here I sharpen the sword of the Spirit, anoint the shield of faith, put on the helmet of salvation, gather manna from Thy word, am strengthened for each conflict, nerved for the upward race, empowered to conquer race, empowered to conquer every foe; please hep me to come to Christ as the fountain head of descending blessings, as a wide open flood-gate of mercy. I marvel at my insensate folly, that which such enriching favours within my reach I am slow to extend the hand to take them. Have mercy upon my deadness for Thy name’s sake. Ouicken me, stir me, fill me with holy zeal. Strengthen me that I may cling to Thee and not let Thee go. May Thy spirit within me draw all blessings from Thy hand. When I advance not, I backslide. #RandolphHarris 20 of 21

Please let me walk humbly because of good omitted and evil done. Impress on my mind the shortness of tie, the work to be engaged in the account to be rendered, the nearness of eternity, the fearful sin of despising Thy Spirit. May I never forget that Thy eye always sees, Thy ear always hears, Thy recording hand always writes. May I never give Thee rest until Christ is the pulse of my heart; the spokes-person of my lips, the lamp of my feet. O LORD our God, Who hast called us Christians after the Name of Thine Only-begotten Son, as hast given us Baptism in the Font for the remission of sins; please make us, we beseech Thee, worthy now to receive this Communion for the remission of our sins, and to glorify Thee with thanksgiving. O LORD my God, grant me so to receive the Body and Blood of Thy Son our Lord Jesus Christ, that by means thereof I may receive forgiveness of all my sins, and be filled with Thy Holy Spirit, O our God, Who livest and reignest World without end. Cleanse us, O Lord, from our secret faults, and mercifully absolve us from our presumptuous sins, that we may receive Thy holy things with a pure mind; through Jesus Christ our Lord. Grant, O Lord, that our bodies may be sanctified by Thy holy Body, and that they may avail for the pardon of our offences and remission of our sins. Glory be to Thee forever, O Lord God. #RandolphHarris 21 of 21

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May 21, 2020 12:48 am

Astronomy compels the soul to look upwards and lead us from this World to another. The people have always some champion whom they set over them and nurse into greatness. This and no other is the root from which a tyrant springs; when one first appears one is a protector. Socialism, like the old policy from which it emanates, confounds Governments and society. And so, every time we object to a thing being doing by Government, it concludes that we object to its being done at all. We disapprove of education by the State—then we are against education altogether. We object to a State religion—then we would have no religion at all. We object to an equality which is brought about by the State then we are against equality, excreta, excreta. They might as well accuse us of wishing humans not to eat, because we object to the cultivation of corn by State. How is it that the strange idea of making the law produce what is does not contain—prosperity, in a positive sense, wealth, science, religion—should ever have gained ground in the political World? The modern politicians, particularly those of the Socialist school, found their different theories upon one common hypothesis; and surely a more strange, a more presumptuous notion, could never have entered a human brain. They divide humankind into two parts. Humans in general, except one, form the first; the politician oneself forms the second, which is by far the most important. #RandolphHarris 1 of 25

In fact, they begin by supposing that humans are devoid of any principle of action, and of any means of discernment in themselves; that they have no initiative; that they are inert matter, passive particles, atoms without impulse; at best a vegetation indifferent to its own mode of existence, susceptible of assuming, from an exterior will and hand an infinite number of forms, more or less symmetrical, artistic, and perfected. Moreover, every one of these politicians does not hesitate to assume that one is, under the names of organizers, discoverer, legislator, institutor or founder, this will and hand, this universal initiative, this creative power, whose sublime mission it is to gather together these scattered materials, that is, human, into society. Starting from these data, as a gardener according to one’s caprice shapes one’s trees into pyramids, parasols, cubes, cones, vases, espaliers, distaffs, or fans; so the Socialist, following one’s chimera, shapes poor humanity into groups, series, circles, subcircles, honeycombs, or social workshops, with all kinds of variations. And as the gardener, to bring one’s tree into shape, needs hatchets, pruning hooks, saws, and shears, so the politician, to bring society into shape, needs forces which one can only find in the laws; the law of tariffs, the law of taxation, the law of assistance, and the law of education. #RandolphHarris 2 of 25

It is so true, that the Socialists look upon humankind as a subject for social experiments, that if, by chance, they are not quite certain of the success of these experiments, they will request a portion of humankind, as a subject to experiment upon. It is well known how popular the idea of trying all systems is, and one of their chiefs has been known seriously to demand of the Constituent Assembly a parish, with all its inhabitants, upon which to make one’s experiments. It is thus that an inventor will make a small machine before one makes one of the regular size. Thus the chemist sacrifices some substances, the agriculturist some seed and a corner of one’s field, to make trial of an idea. However, think of the difference between the gardener and one’s trees, between the inventor and one’s machine, between the chemist and one’s substances, between the agriculturist and one’s seed! The Socialist thinks, in all sincerity, that there is the same difference between oneself and humankind. No wonder the politicians of the nineteenth century look upon society as an artificial production of the legislator’s genius. This idea, the result f a classical education, has taken possession of all the thinkers and great writers of our country. #RandolphHarris 3 of 25

To all these persons, the relations between humankind and the legislator appear to be the same as those that exist between the clay and the potter. Moreover, if they have consented to recognize in the heart of humans a capability of action, and in one’s intellect a faculty of discernment, they have looked upon this gift of God as a fatal one, and thought that humankind, under these two impulses, tended fatally towards ruin. They have taken it for granted that if abandoned to their own inclinations, humans would only occupy themselves with religion to arrive at atheism, with instruction to come to ignorance, and with labour and exchange to be extinguished in misery. I shall now resume the subject by remaking, that immediately after the economical part of the question, and before the political part, a leading question presents itself. It is the following: What is law? What ought it to be? What is its domain? What are its limits? Where, in fact, does the prerogative of the legislator stop? I have no hesitation in answering, Law is common force organized to prevent injustice;–in short, Law is Justice. It is not true that the legislator has absolute power over our persons and property, since they preexist, and one’s work is only to secure them from injury. #RandolphHarris 4 of 25

It is not true that the mission of the law is to regulate our consciences, our ideas, our will, our education, our sentiments, our works, our exchanges, our gifts, our enjoyments. Its mission is to prevent the rights of one from interfering with those of another, in any one of these things. Law, because it has force for its necessary sanction, can only have the domain of force, which is justice. I cannot avoid coming to this conclusion—that there are too many great humans in the World; there are too many legislators, organizers, institutors of society, conductors of the people, fathers of nations excreta, excreta. Too many persons place themselves above humankind, to rule and patronize it; too many persons make a trade of looking after it. It will be answered—“You yourself are occupied upon it all this time.” Very true. However, it must be admitted that it is another sense entirely that I am speaking; and if I join the reformers it is solely for the purpose of inducing them to relax their hold. I am not doing as Vaucauson did with his automaton, but as a physiologist does with the human frame; I would study and admire it. I am acting with regard to it in the spirit that animated a celebrated traveler. He found himself in the midst of a savage tribe. #RandolphHarris 5 of 25

A child had just been born, and a crow of soothsayers, magicians, and quacks were around it, armed with rings, hooks, and bandages. One said—“This child will never smell the perfume of a calumet, unless I stretch his nostrils.” Another said—“He will be without the sense of hearing, unless I draw his ears down to his shoulders.” A third said—“He will never see the light of the Sun, unless I give his eyes an oblique direction.” A fourth said—“He will never be upright, unless I bend his legs.” A fifth said—“He will not be able to think, unless I press his brain.” “Stop!” said the traveler. “Whatever God does, is well done; do not pretend to know more than He; and as He has given organs to this frail creature, allow those organs to develop themselves, to strengthen themselves by exercise, use, experience, and liberty.” God has implanted in humankind also all that is necessary to enable it to accomplish its destinies. There is a providential social physiology, as well as a providential human physiology. The social organs are constituted so as to enable them to develop harmoniously in the grand air of liberty. Away, then, with the quacks and organizers! Away with their rings, and their chains, and their hooks, and their pincers! Away with their artificial methods! #RandolphHarris 6 of 25

Away wit their social laboratories, their governmental whims, their centralization, their tariffs, their universities, their State religions, their inflationary monopolizing banks, their limitations, their restrictions, their moralizations, and their equalization by taxation! And now, after having vainly inflicted upon the social body so many systems, let them end where they ought to have begun—reject all systems, and try liberty—liberty, which is an act of faith in God and His work. Several passages analyze the concrete contents of faith as formulated in diverse religions, classifying them according to contrasting tendencies: historical and non-historical; ontological and moral; ontological and cosmological; sacramental and ethical. Many other points of view could be found. There is stress on negativity and void, on positivity and fulfilment, on cosmic expression of the power of being, on manifestation of the pleasures of the flesh and vital urge, on the demonic aspects of being (witch-cults), on the ethical implications of being, and so on indefinitely. You could say, “What a mess!”; but you could also say, “What a wealth of symbols, all expressing human’s ultimate concern, all pointing to the ground and abyss! What a luxuriance of revelatory situations and experiences! #RandolphHarris 7 of 25

What a devotion to human’s quest for being-itself, for the New Being beyond the distinction of subject and object!” Yet this multitude of symbols, myths, rites, creeds, scriptures and traditions raises a serious question: Is there, or should there be, a criterion to judge all these expressions of faith? The Unconditional, of which we are immediately aware if we turn our minds to it. The criterion of every concrete expression of our ultimate concern is the degree to which the concreteness of the concern is in unity with its ultimacy. The prophet whose preaching creates for one’s disciples a new symbol of the Unconditional, and the priest who ritually uses accepted symbols of faith and worship both run a great risk. It is the danger of every embodiment of the unconditional element, religious and secular, that it elevates something conditioned, a symbol, an institution, a movement as such to ultimacy. Yet it is the greatness of religion that it tries to surpass the given reality in order to approach the unconditional. Should there be a final revelation, or a universal set of religious symbols, it would be such a revelation, and such a symbol, as would negate itself most completely at the very moment when it reveals the Unconditional most positively. A perfect symbol of the Unconditioned is no longer self-subsistent as it seemed to be before; it has become transparent or, as we could say, “theonomous.” #RandolphHarris 8 of 25

A State has often been described as a person who has emotions, thoughts, intentions, decision like an individual person. However, there is a difference which makes all this impossible: the social organism does not have an organic center, in which the whole being is untied so that central deliberations and decisions are possible. The center of a social group is those who represent it, the rulers or the parliaments, or those who have the real power behind the scene without being official representatives. The analogy has been driven to the point where the representative centers of social power are equated with the deliberating and deciding center of a personality. However, this is what one could call “a deception of the metaphor.” The analogy can be carried through metaphorically but not properly. For the deciding center of a group is always a part of the group. It is not the group which decides, but those who have the power to speak for the group and force their decisions upon all the members of the group. And they may do this without the (at least) silent consent of the group. The importance of this analysis is visible whenever one makes a group responsible for what the deciding center has forced upon the group. This gives a solution to the painful question of the moral guilt of a nation (exempli gratia Nazi Germany). It is never the nation which is directly guilty for what is done by the nation. It is always the ruling group. #RandolphHarris 9 of 25

However, all individual in a nation are responsible for the existence of the ruling group. Not many individuals in Germany are directly guilty of Nazi atrocities. Still, all of them are responsible for the acceptance of a government which was willing and able to do such things. Those who represent the power of a social group are a representative but not an actual center. A group is not a person. Nevertheless it has a structure of power. It is centered. Therefore social power is hierarchical power, power in degrees. Social power, centered and therefore hierarchical, has many forms in which it can appear. It can appear in the control of a society by a feudal group, a military caste, a high bureaucracy, an economic upper class, a priestly hierarchy, an individual ruler with or without constitutional restrictions, the ruling committees or a parliament, a revolutionary vanguard. The ruling group shares the tensions of power, especially the tension between power by acknowledgement and power by enforcement. Both are always present, and if one of them is lacking, then no power structure can stand. When they reflect, the silent acknowledgement of the people appears: “Those who represent us represent us by divine order or by historical destiny. No question can be raised about it. No criticism is allowed.” #RandolphHarris 10 of 25

Or: “Those who represent us are chosen by us: now we must accept them as long as they are in legal power, even if they misuse it, otherwise the system as such with the chances it gives to us also would fall down.” The ruling group is safe as long as this kind of acknowledgement is subconscious or half-conscious—metaphorically speaking, silent. If the acknowledgement becomes conscious and doubt must be suppressed, danger for the system appears. Then the moment may come when the suppression no loner works and a revolutionary situation develops. It is noticeable that even in such a situation the law is valid that power has centered or hierarchal character: the bearers of the revolutionary situation are a small group of people who have decided to withdraw acknowledgment. Marx has called them, with a militaristic image, the vanguard. They are the center of power in a revolutionary situation, the objects of severest suppression in the prerevolutionary stage, the ruling group in the postrevolutionary stage. For enforcement is the other side of the hierarchical power structure. It also works well as long as it works silently in the overwhelming majority of the group. This is done by internalized law, a smooth administration and conformistic attitude. #RandolphHarris 11 of 25

However, this is an ideal case and depends on many favourable factors (exempli gratia in England). Usually the compulsory element is much stronger. There is an easy deception in the mind of idealist about the situation. They experience the small number of enforcing officials in a big city and that even this small number has to do actual enforcement only occasionally. So they feel the absence of enforcement more than its presence. However, most enforcement is done by the treat of enforcement, if it is a real threat. Examples for this can be increased indefinitely even with respect to the best educated citizen (taxes). You cannot remove silent acknowledgment and you cannot remove manifest enforcement from any structure of power. The ruling minority in a social group are both objects of the silent acknowledgement by the majority and the agents of the enforcement of the law against the willfulness of any member of the group. This latter position produces all the problems which disturb and possibly ruin a social organism. If the law the ruling group is supposed to represent and to enforce were unambiguous, the situation would be simple. However, actually it is burdened with all the ambiguities of justice. An archaic acknowledgment of this fact is the idea that the ruler is above the law, because it is one’s function to make decisions where the law necessarily remains indefinite. #RandolphHarris 12 of 25

Although modern constitutions avoid an open expression of such a translegal position, they cannot exclude actions of the ruling group which follow the same principle. And this position “above the law” is neither in ancient nor in modern times a denial of the law. On the contrary, it is meant as a way of making the application of the law possible. The law must be given in a creative act, and it is given by members of the ruling group. It mut be applied to the concrete situation in a daring decision, and the decision is made by members of the ruling group. It must be changed in a foreseeing risk; and the risk is taken by members of the ruling group. This analysis shows that those who are in power always do two things: they express the power of justice of the whole group; and, at the same time, they express the power and the claim for justice of themselves as the ruling group. This situation has induced Christian as well as Marxist anarchists to accept the ideal of a society without a power structure. However, being without a power structure means being without a center of action. It means an agglomeration of individuals without a united power of being and without a uniting form of justice. #RandolphHarris 13 of 25

A State-like organization cannot be avoided, and if it is given, no checks and balances, not even those of the American Constitution, can present the ruling groups from expressing their own power and justice of being in the justice and power of the whole group. The power of being of the group constitutes their own power of being. They stand and fall with it. And they have the justification that they are acknowledged by the whole group in whatever constitutional terms this may be expressed. If the whole group definitely withdraws its acknowledgement, they cannot exist. They can prolong their power by physical and psychological compulsion, but not forever. The silent acknowledgement received by a ruling group from the whole group cannot be understood without an element which is derive neither from justice nor from power but from love, namely from love under the guidance of its eros and philia qualities. It is the experience of community within the group. Every social group is a community, potentially and actually; and the ruling minority not only expresses the power and justice of being of the group, it also expresses the communal spirit of the group, its ideals and valuations. #RandolphHarris 14 of 25

Every organism, natural as well as social, is a power of being and a bearer of an intrinsic claim for justice because it is based on some form of reuniting love. It removes as organism the separateness of some part of the World. The cell of a living body, the members of a family, the citizens of a nation, are examples. This communal self-affirmation, on the human level, is called the spirit of the group. The spirit of the group is expressed in all its utterances, in its laws and institutions, in its symbols and myths, in its ethical and cultural forms. It is normally represented by the ruling classes. And this very fact is perhaps the most solid foundation of their power. Every member of the group sees in the members of the ruling minority the incarnation of those ideals which one affirms when one affirms the group to which one belongs. This incarnation may be a kind or a bishop, a big landowner or a big business person, a union leader or a revolutionary hero. Therefore every ruling minority preserves and presents and propagates those symbols in which the spirit of the group is expressed. They guarantee the permanence of a power structure more than the strictest methods of enforcement. They guarantee what I have called the silent acknowledgment of the ruling group by the whole group. In this way, the power and justice of being in a social group is dependent on the spirit of the community, and this means on the uniting love which created and sustains the community. #RandolphHarris 15 of 25

On this score there are great differences among various types of neuroses. The greatest integrity is to be found in those truly detached persons who have kept out of the whirlpool of neurotic competition and neurotic attachments and are not easily bribed by either “love” or ambition. Also, their onlooker attitude toward life often permits them a considerable objectivity in their judgment. However, not every detached person can take a stand. One maybe so averse to disputing or to committing oneself that even in one’s own mind one takes no clear position, but either muddles issues or at best registers the good and the bad, the valid and the invalid, without arriving at any conviction of one’s own. The aggressive type, on the other hand, seems to contradict my assertion that as a rule the neurotic has difficulty in taking a stand. Especially if one is inclined to rigid tightness one seems to have an unusual capacity for definite opinions, for defending them and sticking to them. However, the impression is deceptive. When this type is definite it is too often because one is opinionated rather than because one has genuine convictions. Since they serve as well to choke all doubts in oneself, one’s opinions will often have a strict and rigid doctrine of thought or even fanatic character. Moreover, one can be bribed by prospects of power or success. One’s dependability is restricted to the limits set by one’s drive for domination and recognition. #RandolphHarris 16 of 25

The neurotic’s attitude toward responsibility can be confusing. This is due in part to the fact that the word itself has a variety of implications. It may refer to conscientiousness in fulfilling duties or obligations. Whether the neurotic is responsible in this sense depends on one’s particular character structure; it is not a thing that all neuroses have in common. Responsibility for others may mean feeling responsible for one’s own actions in so far as they affect someone else; but it may also be a euphemism for dominating others. Holding oneself responsible when it implies taking blame may be merely an expression of rage at not being one’s idealized image and in this sense have nothing to do with responsibility. The person and gospel of Jesus Christ—building on simple “Jesus loves me, this I know, for the Bible tells me so”—is the only complete answer to the false and destructive images and ideas that control the life of those away from God. The process of spiritual formation in Christ is one of progressively replacing those destructive images and ideas with the images and idea that filled the mind of Jesus himself. We thereby come increasingly to see “that light of the gospel of the glory of Christ, who is the image of God,” as reported in 2 Corinthians 4.4. #RandolphHarris 17 of 25

As we might expect from our earlier study the ruined self and the restored self, the contrast between the idea system of humanity and the idea system of God is very sharp, because their fundamental assumptions (about who God is and who we are) are totally different. Thus the prophet Isaiah speaks: “’My thoughts are not your thoughts, neither are your ways My ways,’ declares the Lord. ‘For as the Heavens are higher than the Earth, so are My ways higher than your ways, and My thoughts than your thoughts’” reports Isaiah 55.8-9. This is forcibly illustrated by Peter’s response to Jesus’ declaration that he himself would soon be tortured and killed. Peter has just acknowledged that Jesus was the promised Messiah or anointed Saviour of humankind. However, now, he rebukes Jesus and urges that such things must never happen to him, the Messiah. “Messiah” was an idea with a content and associated image in Peter’s mind totally different from what Jesus was saying. Jesus therefore called Peter “Satan,” or “Adversary,” and pointed out that he was thinking in human terms, not in God’s terms. “Jesus turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but things of humans,’” reports Matthew 16.23. The two ways are radically different. Radically different ideas and radically different images. And of course they determine radically different courses of thought and action. #RandolphHarris 18 of 25

Another illustration of the great difference in outlook is found in Paul’s letter to the Colossians. There he contrasted the way of Earth or flesh and the way of the new person. The human way is one of anger, wrath, malice, slander, abusive language, and lying. “Bout now you must also ride yourself of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices,” reports Colossians 3.8-9. Think for a moment how true this is to human life. However, now, Paul says, “Lie no more, since you have stripped off the old self and its characteristic behaviour and put on the new self, which sees things as they really are in God’s view,” as report in Colossians 3.10. In that view the usual human distinctions (between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free person, and so on) do not matter in how we relate to people, because Christ is (or can be) in all alike (verses 10-11). What is more unlike humans than to treat all kinds of people with equal truth and love? The ideas and images that govern unredeemed humanity make it impossible, except in highly selective circumstances and in very recent societies strongly influenced by Jesus and his followers. #RandolphHarris 19 of 25

Paul knew we can only escape being conformed to a fallen humanity by receiving the mind of Christ himself (I Corinthians 2.16; Philippians 2.5). Spiritual formation in Christ moves toward a total interchange of our ideas and images for his. How is this to come about? Two other factors in our thought life can be used by God to break the power of the toxic system of ideas and images that makes us “dead to God.” And after he has implanted new life from above in us by Word and Spirit, we can (and must) also begin to take initiative in progressively retaking the whole of our thought life for God’s kingdom. His grace will accompany us every step of the way, but it will never permit us to be merely passive in our spiritual formation in Christ. These other two factors are information (of “facts”) and our ability to think—to connect things up, to see what must or cannot be the cause if certain other things are so. “For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust. #RandolphHarris 20 of 25

“For thus saith the Lord God: They shall write the things which shall be done among them, and they shall be written and sealed up in a book, and those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God. Wherefore, as those who have been destroyed have been destroyed speedily; and the multitude of their terrible ones shall be as chaff that passesth away—yea, thus saith the Lord God: It shall be at an instant, suddenly—and it shall come to pass, that those who have dwindled in unbelief shall be smitten by the hand of the Gentiles. And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grin upon the face of the poor. And there are many churches built up which cause envyings, and strifes, and malice. And there are also secret combinations, even as in times of old, according to the combinations of the devil, for e is the founder of all these things; yea, the founder of murder, and workd of darkness; yea, and he leadeth them by the neck with a flaxen cord, until be bindeth them with his strong cords. For behold, my beloved brethren, I say unto you that the Lord God Worketh not in darkness. #RandolphHarris 21 of 25

“God doeth not anything save it be for the benefit of the World; for he loveth the World, even that he layeth down his own life that he may draw all humans unto him. Wherefore, he commandeth none that they shall not partake of his salvation. Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay: but he saith: Come unto me all ye ends of the Earth, buy milk and honey, without money and without price. Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say uno you, Nay. Hath he commanded any that they should not partake of his salvation? Behold, I say unto you, Nay; but he hath given it free for all humans; and one hath commanded one’s people that they should persuade all humans to repentance. Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all humans are privileged the one like unto the other, and none are forbidden. He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that humans preach and set themselves up for a light unto the World, that they may get gain and praise of the World; but they seek not the welfare of Zion. Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all humans should have charity, which charity is love. #RandolphHarris 22 of 25

“And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the labourer in Zion to perish. And again, the Lord God hath commanded that humans should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish. For none of these iniquities come of the Lord; for he doeth that which is good among the children of humans; and he doeth nothing save it be plain unto the children of humans and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto human, Black and White, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Hew and Gentile,” reports 2 Nephi 27.16-33. We beseech Thee, Lord, open Thy Heavens, open our eyes: from thence may Thy gifts descend to us; from hence may our hearts look back to Thee. May Thy throne be laid open to us, while we receive the benefits which we implore; may our mind be laid open to Thee, while we render the service which is enjoined to us. Look down from Heaven, O Lord, behold and visit this vine which Thy right hand hath planted. #RandolphHarris 23 of 25

Strengthen the weak, relieve the contrite, confirm the strong. Build them up in love, cleanse them with purity, enlighten them with wisdom, keep them with mercy. Lord Jesus, Good Shepherd, defend the purchase of Thy Blood. Feed the hungry, give drink to the thirsty, seek for the lost, convert the wandering, bind up that which is broken. Put forth Thine own hand from Heaven, and touch the dead of each being on Earth. May they feel the touch of Thy hand, and receive the joy of the Holy Spirit, that they may remain blessed forevermore. Gracious Lord, Thy name is love, in love please receive my prayer. My sins are more than the wide sea’s sand, but where sin abound, there is grace more abundant. Look to the cross of Thy beloved Son, and view the preciousness of His atoning blood; listen to His never-failing intercession, and whisper to my heart, “Thy sins are forgiven, be of good cheer, lie down in peace.” Grace cataracts from Heaven and flows forever, and mercy never wearies in bestowing benefits. Grant me more and more to prize the privilege of prayer, to come to Thee as a sin-soiled sinner, to find pardon in Thee, to converse with Thee; to know Thee in prayer as the path in which my feet tread, the latch upon the door of my lips, the light that shines through my eyes, the music of my ears, the marrow of my understanding, the strength of my will, the power of my affection, the sweetness of my memory. #RandolphHarris 24 of 25

May the matter of my prayer be always wise, humble, submissive, obedient, scriptural, Christ-like. Give me unwavering faith that supplications are never in vain, that if I seem not to obtain my petitions I shall have larger, richer answers, surpassing all that I ask or think. Unsought, thou hast given me the greatest gift, the person of Thy Son, and in Him Thou wilt give me all I need. Take away from us, we beseech Thee, O Lord, all our iniquities and the spirit of pride and arrogance, which Thou resistest, and fill us with the spirit of fear, and give us a contrite and humbled heart, which Thou doest not despise,–that we may be enabled with pure minds to enter into the Holy of Holies; through Jesus Christ our Lord. O God the Father, Who in Thy great and ineffable love to humans didst send Thy Son into the World, to bring back the wandering sheep, turn not away Thy face from us when we approach this Thy tremendous and unbloody Sacrifice; for we trust not to our righteousness, but to Thy gracious compassion, whereby Thou dost redeem our race. O LORD God or Master, reject me not, though defiled by a multitude of sins, for, behold, I approach to this Thy divine and Heavenly Mystery. Not as being worthy, but looking only to Thy goodness, I lift up my voice unto Thee. O God, be merciful to me a sinner. I have sinned against Heaven and before Thee, and I am not worthy to look upon this Thy holy and spiritual Table, whereon Thine only-begotten Son our Lord Jesus Christ is mystically set forth as a Sacrifice for me a sinner, for one stained with every defilement. #RandolphHarris 25 of 25

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Humans were Born Free, and Everywhere Humans are in Chains!

May 20, 2020 12:41 am

When people are regarded superficially their differences are accentuated. However, as we understand each other, differences fade and the oneness of humans emerges—the same needs, the same fears, the same struggles, the same desires. Here comes everybody! Education stands firmly as the cornerstone of our great nation. A commitment to education is a commitment to our children and their future. Our children are our most precious resource and we, as citizens and communities, must never forget that the skills and knowledge we provide our children with today will become the foundation of tomorrow. We must make certain that the opportunity for a quality education is available for all children. The dedication and tireless efforts put forth by our educators to enhance the learning process is essential to the growth and prosperity of our communities and our nation. If you lecture upon morality, or political economy, official bodies will be found to make this request to the Government: That henceforth science be taught not only with sole reference to free exchange (to liberty, property, and justice), as has been the case up to the present time, but also, and especially, with reference to the facts of legislation (contrary to liberty, property, and justice) that regulate French industry. #RandolphHarris 1 of 24

That, in public lecterns salaried by the treasury, the professor abstain rigorously from endangering the slightest degree the respect duet to the laws now in force. So that is a law exists that sanctions slavery or monopoly, oppression or plunder, in any form whatever, it must not even be mentioned—for how can it be mentioned without damaging the respect that it inspires? Still further, mortality and political economy must be taught in connection with this law—that is, under the supposition that it must be just, only because it is law. Another effect of this deplorable perversion of the law is that it gives to human passions and to political struggles, and, in general, to politics, properly so called, an exaggerated importance. I could prove this assertion in a thousand ways. However, I shall confine myself, by way of an illustration, to bringing it to bear upon a subject which has of late occupied everybody’s mind: universal suffrage. Whatever may be thought of it by the adepts of the school of Rousseau, which professes to be very far advanced, but which I consider 20 centuries behind, universal suffrage (taking the word in its strictest sense) is not one of those scared strict and rigid doctrines with respect to which examination and doubt are crimes. Serious objections may be made to it. #RandolphHarris 2 of 24

In the first place, the word universal conceals a gross sophism. There are, in France, 67,000,000 inhabitants. To make the right of suffrage universal, 67,000,000 electors should be reckoned. The most extended system reckons only 18,000,000. Approximately 74 percent, then, are excluded. Upon what principle is this exclusion founded? Upon the principle of incapacity. Universal suffrage, then, means: universal suffrage of those who are capable. In point of fact, who are the capable? Are age, gender, and judicial condemnation the only conditions to which incapacity is to be attached? On taking a nearer view of the subject, we may soon perceive the reason why the right of suffrage depends upon the presumption of incapacity; the most extended system differing from the most restricted in the conditions on which this incapacity depends, and which constitutes not a difference in principle, but in degree. This motive is, that the elector does not stipulate for oneself, but for everybody. If, as the republicans of the Greek and Roman tone pretend, the right of suffrage had fallen to the lot of every one at one’s birth, it would be an injustice to adults to prevent women and children from voting. Why were women in the past, and minors currently prevented from voting? Because they are presumed to be incapable. #RandolphHarris 3 of 24

And why is incapacity a reason for exclusion from voting? Because the elector does not reap alone the responsibility of one’s vote; because every vote engages and affects the community at large; because the community has a right to demand some assurances, as regards the acts upon which its well-being and its existence depend. I know what might he said in answer to this. I know what might be objected. However, this is not the place to settle a controversy of this kind. What I wish to observe is that, that this same controversy (in common with the greater part of political questions) that agitates, excites, and unsettles the nations, would lose almost all its importance if the law had always been what it ought to be. In fact, if law were confined to causing all persons, all liberties, and all properties to be respected—if it were merely the organization of individual right and individual defense—if it were the obstacle, the check, the chastisement opposed to all oppression, to all plunder—is it likely that we should dispute much, as citizens, on the subject of the greater or lesser universality of suffrage? Is it likely that it would compromise that greatest of advantages, the public peace? Is it likely that the excluded classes would not quietly wait for their turn? Is it likely that the enfranchised classes would be very jealous of their privileges? And is it not clear, that the interest of all being one and the same, some would act without much inconvenience to others? #RandolphHarris 4 of 24

However, if the fatal principle should come to be introduced, that, under pretense of organization, regulation, protection, or encouragement, the law may take from one party in order to give to another, help itself to the wealth acquired by all the classes that it may increase that of one class, whether that of the agriculturists, the manufacturers, the ship owners, or artist and comedians; then certainly, in this case, there is no class which may not try, and with reason, to place its hand upon the law, that would not demand with fury its right of election and eligibility, and that would overturn society rather than not obtain it. Even beggars and vagabonds will prove to you that they have an incontestable title to it. They will say: “We never buy wine, tobacco, or salt, without paying the tax, and a part of this tax is given by law in perquisites and gratuities to humans who are rich than we are. Others make use of the law to create an artificial rise in the price of bread, land, meat, dairy, fuel, water, iron, or cloth. Since everybody traffic in law for one’s own profit, we should like to do the same. We should like to make it produce the right to assistance, which is the less affluent human’s plunder. To effect this, we ought to be electors and legislators, that we may organize, on a large scale, alms for our own class, as you have organized, on a large scale, protection for yours. #RandolphHarris 5 of 24

“Do not tell us that you will take cause upon yourselves, and throw to us $1,400,000 francs to keep us quiet, like giving us a bone to pick. We have other claims, and, at any rate, we wish to stipulate for ourselves, as other classes have stipulated for themselves!” How is this argument to be answered? Yes, as long as it is admitted that the law may be diverted from its true mission, that it may violate property instead of securing it, everybody will be wanting to manufacture law, either to defend oneself against plunder, or to organize it for one’s own profit. The political question will always be prejudicial, predominant, and absorbing; in a word, there will be fighting around the door of the Legislative Palace. The struggle will be no less furious within it. To be convinced of this, it is hardly necessary to look at what passes in the Chambers in France and England; it is enough to know how the question stands. With this understanding, let us examine the value, the origin, and the tendency of this popular aspiration, which pretends to realize the general good by general plunder. The Socialists say, since the law organizes justice, why should it not organize labour, instruction, and religion? Why? Because it could not organize labour, instruction, and religion, without disorganizing justice. For remember, that law is force, and that consequently the domain of the law cannot properly extend beyond the domain of force. #RandolphHarris 6 of 24

When law and force keep a person within the bounds of justice, they impose nothing upon one but a mere negation. They only oblige one to abstain from doing harm. They violate neither one’s personality, one’s liberty, nor one’s property. They only guard the personality, the liberty, the property of others. They hold themselves on the defensive; they defend the equal right of all. They fulfill a mission whose harmlessness is evident, whose utility is palpable, and whose legitimacy is not to be disputed. This is so true that, as a friend of mine once remarked to me, to say that the aim of the law is to cause justice to reign, is to use an expression that is not rigorously exact. It ought to be said, the aim of the law is to prevent injustice from reigning. In fact, it is not justice that has an existence of its own, it is injustice. The results from the absence of the other. However, when the law, through the medium of its necessary agent—force—imposes a form of labour, a method or a subject of instruction, a creed, or a worship, it is no longer negative; it acts positively upon humans. It substitutes the will of the legislator for their own will, the initiative of the legislator for their own initiative. They have no nee to consult, to compare, or to foresee; the law does all that for them. The intellect is for them a useless encumbrance; they cease to be humans; they lose their personality, their liberty, their property. #RandolphHarris 7 of 24

Try to imagine a form of labour imposed by force, that is not a violation of liberty; a transmission of wealth imposed by force, that is not a violation of property. If you cannot succeed in reconciling this, you are bound to conclude that the law cannot organize labour and industry without organizing injustice. When, from the seclusion of one’s office, a politician takes a view of society, one is struck with the spectacle of inequality that presents itself. One mourns over the sufferings that are the lot of so many of our brethren, sufferings whose aspect is rendered yet more sorrowful by the contrast of luxury and wealth. One ought, perhaps, to task oneself whether such a social state has not been caused by the plunder of ancient times, exercised in the way of conquests; and by plunder of more recent times, effected though the medium of the laws? One ought to ask oneself whether, granting the aspiration of all humans to well-being and improvement, the reign of justice would not suffice to realize the greatest activity of progress, and the greatest amount of equality compatible with that individual responsibility that God has awarded as a just retribution of virtue and vice? One never gives this thought. One’s mind turns towards combinations, arrangements, legal or factitious organization. #RandolphHarris 8 of 24

One seeks the remedy in perpetuating and exaggerating what has produced the evil. For, justice apart, which we have seen is only a negation, is there any one of these legal arrangements that does not contain the principle of plunder? You say, “There are people who have no money,” and you apply to the law. However, the law is not a self-supplied fountain, whence every stream may obtain supplies independently of society. Nothing can enter the public treasury, in favour of one citizen or one class, but what other citizens and other classes have been forced to send to it. If everyone draws from it only the equivalent of what one has contributed to it, your law, it is true, is no plunder, but it does nothing for people who want money—it does not promote equality. It can only be an instrument of plunder. Examine, in the light, the protection of tariffs, subsidies, right to profit, right to labour, right to assistance, free public education, progressive taxation, gratuitousness of credit, social workshops, and you will always find at the bottom legal plunder, organized injustice. You say, “There are people who want knowledge,” and you apply to the law. However, the law is not a torch that sheds light that originates within itself. It extends over a society where there are people who have knowledge, and others who have not; citizens who want to learn, and other who are disposed to teach. #RandolphHarris 9 of 24

The law can only do one of two things; either allow a free operation to this kind of transaction, id est, let this kind of want satisfy itself freely; or else preempt the will of the people in the matter, and take from some of them sufficient to pay professors commissioned to instruct others for free. However, in this second case, there cannot fail to be a violation of liberty and property—legal plunder. You say, “Here are people who are wanting in mortality or religion,” and you apply to the law; but law is force, and need I say how far it is a violent and absurd enterprise to introduce force in these matters? As the result of its systems and of its efforts, it would seem that socialism, notwithstanding all its self-compliancy, can scarcely help perceiving the monster of legal plunder. However, what does it do? It disguises it cleverly from others, and even from itself, under the seductive names of fraternity, solidarity, organization, association. And because we do not ask so much at the hands of the law, because we only ask it for justice, it alleges that we reject fraternity, solidarity, organization, and association; and they brand us with the name of individualists. We can assure them that what we repudiate is not natural organization, but forced organization. It is not free association, but the forms of association that they would impose upon us. It is not spontaneous fraternity, but legal fraternity. It is not providential solidarity, but artificial solidarity, which is only an unjust displacement of responsibility. #RandolphHarris 10 of 24

In any encounter of humans with humans, power is active, the power of the personal radiation, expressed in language and gestures, in the glance of the eye and the sound of the voice, in face and figure and movement, expressed in what one is personally and what one represents socially. Every encounter, whether friendly or hostile, whether benevolent or indifferent, is in some way, unconsciously or consciously, a struggle of power with power. In this struggle decisions are made continuously about the relative power of being, actualized in all those who are involved in the struggle. Creative justice does not deny these encounters and the conflicts implicit in them. For this is the price which must be paid for the creativity of life. Such struggles start in the life of an individual in the moment of one’s conception and go on up to the moment of one’s last breath. They permeate one’s relations to everything and everybody one encounters. Justice is the form in which these struggles lead to ever-changing decision about the power of being in each of the struggling beings. The impression given by this picture, the truth of which can hardly be denied, is the complete dependence of justice in personal encounters on the power of relation between person and person. #RandolphHarris 11 of 24

However, this impression is false because it does not take into consideration that every being which enters the struggle of power with power has already a definite power of being. It is a plant and not a stone, a beast and not a tree, a man and not a dog, a female and not a male. These and innumerable other qualities are given before the struggle in the personal encounter starts and they are the basis for the intrinsic claim for justice, which every being has. However, this claim has a large margin of indefiniteness, rooted in the dynamic side of every power of a being. And it is this undefined element in the power of a being about which new decision are always me. This of course is also the source of all injustice. If the new decision destroy the essential claim of a being, they are unjust. It is not unjust that in the struggle between power and power one of the beings involved shows a superior power of being. The manifestation of this fact is not unjust but creative. However, injustice occurs if in this struggle the superior power uses its power for the reduction or destruction of the inferior power. This can happen in all forms of personal encounters. Most frequent are those forms in which the personal encounter occurs within the frame of an institutional structure and the preservation and growth of the institution gives the pretext for unjust compulsion. #RandolphHarris 12 of 24

There is unjust psychological compulsion in family relations, in educational relations and in all other authority relations. It often happens that parents who look at a young child with an especially severe or angry expression become responsible for a life-long abnormal anxiety of the child. It feels rejected and loses any self-assurance concerning the power and justice of its own being. Its just claims are repressed or transformed into unjust ones, exempli gratia unconscious destructiveness against itself or against others. This, on the other hand, gives the parents a feeling of being resisted or avoided by the child. Their intrinsic claim as parents is not fulfilled either. Authority can, besides its external compulsory power, exercise a psychological compulsion which conflicts with the justice of person-to-person encounters. Here the large problem arises as to whether there is a type of authority which is, by its very nature, unjust, and another one which is by its very nature just. This seems to be the case: there is “authority in principle” and there is “authority in fact.” Authority in principle means that a person has authority by the place one occupies and that one is beyond criticism because of the place. So—to give the most famous example—the Pope as Pope is ultimate authority for every Catholic believer. #RandolphHarris 13 of 24

Thus, the Bible as Bible is ultimate authority for every orthodox Protestant. Thus, the dictator as dictator is ultimate authority in a totalitarian system. Thus, parents are authority for infants and try to remain in this place for ever. So teacher become authorities for pupils without trying to liberate the pupils from their authority. All this “authority in principle” is unjust authority. It disregards the intrinsic claim of group, or, as it is called if it has a manifest center, a social organism. An organism is the more developed and has a greater power of being, the more different elements are united around an acting center. Therefore, humans produce the richest, most universal and most powerful social organisms. However, the individuals who constitute this organism are each independent centers for themselves, and so they can resist the unity of the social organism to which they belong. And there the limits of the analogy between biological and social organism becomes visible. In a biological organism the parts are nothing without the whole to which they belong. This is not the case in social organisms. They destiny of an individual who is separated from the group to which one belongs may be miserable but the separation is not necessarily fatal. #RandolphHarris 14 of 24

The fate of a limb which is cut off from the living organism to which it belongs is in decay. In this sense no human group is an organism in the biological sense. Neither is the family the cell of a quasi-biological organism, nor is the nation something like a biological organism. This statement is politically significant. Those who like to speak of social organisms do it usually with a reactionary tendency. They want to keep dissenting groups in conformity and they use for this purpose biological metaphors in a literal sense. Prussian conservatism and Roman Catholic family glorification agree at this point. However, the individual person is not a limb of a body; one is an ultimate, independent reality, with both personal and social functions. The individual human is a social being, but the society does not create the individual. They are interdependent. Another moral problem is the inability to take a definite stand and the undependability that goes with it. The neurotic rarely takes a stand in accordance with the objective merits of a person, idea, or cause but rather on the basis of one’s own emotional needs. Since these, however, are contradictory, one position can easily be exchanged for another. Hence many neurotics are readily swayed—unconsciously bribed, as it were—by the lure of greater affection, greater prestige, recognition, power, or “freedom.” #RandolphHarris 15 of 24

This applies to all their personal relationships, whether individual or as part of a group. They often cannot commit themselves to a feeling or opinion about another person. Some unsubstantiated gossip may alter their opinion. Some disappointment or sight, or what is felt as such, may be reason enough to drop a “very good friend.” Some difficulty encountered may turn their enthusiasm into listlessness. They may change their religious, political, or scientific views because of some personal attachment or resentment. They may take a stand in a private conversation but give way under the slightest pressure by some authority or group—often without knowing why they changed their opinion or even that they have do so at all. A neurotic may unconsciously avoid obvious wavering by not making up one’s mind in the first place, but “sitting on the fence,” leaving every alternative open. One may rationalize such an attitude by pointing to the actual intricacies of the situation, or one may be determined by a compulsive “fairness.” Unquestionably a genuine striving to be fair is valuable. It is true also that a conscientious wish to be fair makes it harder to take a definite stand in many situations. #RandolphHarris 16 of 24

However, fairness can be a compulsory part of the idealized image, and its function then is to make taking a stand unnecessary, while at the same time allowing the person to feel “anointed” for being above prejudiced struggle. In this case there is a tendency to be indiscriminate in believing that two viewpoints are really not so contradictory, or that in a dispute between two persons there is right on both sides. It is a pseudo objectivity which prevents a person from recognizing the essential issues in any matter. Earlier I mentioned our various list of “do’s and do not’s.” We have looked at some typical “do not’s”: do not go to the beach, do not play pool, do not eat peanut butter. If this list seems humorous to you, you are wondering how anyone could have such unusual notions, consider that your own list could look just as foolish to someone else. However, foolish or not is not the issues. The issue is that God has not appointed any of us to be the Thought Police or other believer. However, what about the “do’s.” By the “do’s” I am thinking particularly of activities I call spiritual disciplines: having regular private devotions, studying the Bible, memorizing Scripture, meeting with a group Bible study, or faithfully attending a weekly prayer meeting. #RandolphHarris 17 of 24

Spiritual disciplines are provided for our good, not for our bondage. “Spiritual disciplines were made for human, not humans for spiritual disciplines,” reports Mark 2.27. We can become just as legalistic about our “do’s” as we can about the “do nots.” In fact, newer believers coming into our fellowship from totally unchristian backgrounds usually do not have many cultural “do nots.” However, the spiritual disciplines are fertile ground for legalistic thinking. They can easily become a performance measurement by which we gauge whether to expect God’s blessing or not. If I have been doing pretty well, having a regular quiet time, studying my Bible, and so on, then I am hopeful about God’s blessing. However, if I have not been doing so well—have not “been faithful” as we say—then, I might as well go back to bed. We get more legalistic about spiritual disciplines with others. We try subtly (or maybe not so subtle) coercion by communicating ever so slightly that a person who is not practicing the same disciplines we are is not “committed.” Or we do not allow a person into our “in” group if he or she is not doing what we do. Again we think God should lead everyone else in spiritual growth as He does us. I do not think we should actively promote spiritual disciplines. They are absolutely necessary for growth in our Christian lives. #RandolphHarris 18 of 24

And since ours is a largely undisciplined age, many believers are losing out on the benefits of those disciplines that could help them grow to maturity in Christ. However, we should promote them as benefits, not as duties. Perhaps we should stop talking about being “faithful” to have a quiet time with God each day, as if we were doing something to earn a reward. It would be better to talk about the privilege of spending time with the God of the Universe and the importance for our own sake of being consistent in the practice. If we are involved in a one-to-one discipling relationship, we must remember Paul’s attitude when he wrote, “Not that we Lord it over your faith, but we work with you for your joy, because it is by faith you stand firm,” reports 2 Corinthians 1.24. In a one-to-one discipling relationship, we are there to serve, not to Lord it over the other person. We should encourage the use of spiritual disciplines and do all we can to help the person succeed in them, but we should never require them as a condition of acceptance—either by God or by us. We must remember that the methods of spiritual disciplines are a means to the end, not the ends themselves. We need to teach grace before commitment, because, as we saw, grace understood and embrace will always lead to commitment. However, commitment required will always lead to legalism. #RandolphHarris 19 of 24

Christ will minister to the Nephites—Nephi foresees the destruction of his people—they will speak from the dust—the Gentiles will build up false churches and secret combinations—the Lord forbids humans to practice priestcrafts. About 559-545 Before Christ. “And after Christ shall have risen from the dead he shall show himself unto you, my children, and my beloved brethren; and the words which he shall speak unto you shall be the law which ye shall do. For behold, I say unto you that I have beheld that many generations shall pass away, and there shall be great wards and contentions among my people. And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that say be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them. Wherefore, all those who are proud, and that do wickedly, the day that cometh shall burn them up, saith the Lord of Hosts, for they shall be as stubble. And they that kill the prophets, and the saints, the depths of the Earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. #RandolphHarris 20 of 24

“And they shall be visited with thunderings, and listenings, and Earthquakes, and all manner of destructions, for the fire of the anger of the Lord shall be kindled against them, and they shall be as stubble, and the day that cometh shall consume them, saith the Lord of Hosts. O the pain, and the anguish of my soul for the loss of the slain of my people! For I, Nephi, have seen it, and it well nigh consumeth me before the presence of the Lord; but I must cry unto my God: They ways are just. However, behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish. However, the Son of Righteousness shall appear unto them; and he shall heal them, and they shall have peace with him, until three generations shall have passed away, and many of the fourth generation shall have passed away in righteousness. And when thee things have passed away a speedy destruction cometh unto my people; for, notwithstanding the pains of my soul, I have seen it; wherefore, I know that it shall come to pass; and they sell themselves for naught; for, the reward of their pride and their foolishness they shall reap destruction; for because they yield unto the devil and choose works of darkness rather than light, therefore they must go down to hell. #RandolphHarris 21 of 24

“For the Spirit of the Lord will not always strive with a human. And when the Spirit ceaseth to strive with a human then cometh speedy destruction, and this grieveth my soul. And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God. And that he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles the children of humans according to their faith. However, behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of humans. After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayer of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten,” reports 2 Nephi 26.1-15. #RandolphHarris 22 of 24

We beseech Thee, O Lord, please let the earnest desire of Thine obedient people move Thy pity, and let their faithful supplication obtain Thy mercy; that what they cannot claim by merits they may receive by the abundance of Thy pardon; through Jesus Christ our Lord. Great God, in public and private, in sanctuary and home, may my life be steeped in prayer, filled with the spirit of grace and supplication, each prayer perfumed with the incense of atoning blood. Please help me, please defend me, until from praying ground I pass to the realm of unceasing praise. Urged by my need, invited by Thy promises, called by Thy Spirit, I enter Thy presence, worshipping Thee with Godly fear, awed by Thy majesty, greatness, glory, but encourage by Thy love. I am all poverty as well as all guilt, having nothing of my own with which to repay Thee, but I bring Jesus to Thee in the arms of faith, pleading his righteousness to offset my iniquities, rejoicing that he will weigh down the scales for me, and satisfy Thy justice. I bless Thee that great sin draws out great grace, that, although the least sin deserves infinite punishment because done against an infinite God, yet there is mercy for me, for where guilty is most terrible, there Thy mercy in Christ is most free and deep. #RandolphHarris 23 of 24

Please bless me by revealing to me more of his saving merits, by causing Thy goodness to pass before me, by speaking peace to my contrite heart; strengthen me to give Thee no rest until Christ shall reign supreme within me, in every thought, word, and deed, in a faith that purifies the heart, overcomes the World, works by love, fastens me to Thee, and ever clings to the cross. O God of Heavenly powers, Who givest more than we ask or deserve; please grant, we beseech Thee, that what we cannot have by reliance on our own deserts may be granted to us by Thy mercy; through Jesus Christ our Lord. May Thy perpetual gifts, O Lord, be confirmed to Thy faithful servants, that in receiving them they may seek Thee, and in seeking Thee may endlessly receive them; through Jesus Christ our Lord. Bless, O Lord, Thy family in Heavenly places, and fill them with Thy spiritual gifts; grant them love, joy, peace, patience, goodness, gentleness, hope, faith, chastity; that being replenished with all Thy gifts, they may attain their desires of coming safe unto Thee; through our Lord. Take away from us, we beseech Thee, O Lord, all our iniquities, and the spirit of pride and arrogance, which Thou resistest, and fill us with the spirit of fear, and give us a contrite and humbled heart, which Thou dost not despise,–that we may be enabled with pure minds to enter into the Holy of Holies; through Jesus Christ our Lord. #RandolphHarris 24 of 24

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Dinner is served. 🤩 #BrightonStation Residence 4 has a beautiful formal dining room accessible through the butler’s pantry (in the back left) or through the main hallway, creating connectivity and flow. 🙌 https://cresleigh.com/brighton-station/residence-4/

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Randolph Harris II International Institute

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