Deep drifts of snow lay everywhere. The streets were clearly impassable to traffic, and there were times when I fell on my knees again, arms going deep into the snow, and Nacho liked my face as though he were trying to keep me warm. But I continued, struggling uphill, whatever my state of mind and body, until at last I turned the corner, and saw the lights of the familiar Cresleigh Homes Rocklin Trails House ahead. In the year 1619 the bakers of London applied to increase the price of bread. The pâtissiers sent in support a complete description of a bakery and of its weekly costs. Thirteen people there were in such an establishment: the baker and his wife, four paid employees who were called journeymen, two maid-servants, two apprentices, and the baker’s three children. Food cost more than anything else, more than raw materials, and nearly four times as much as wages. Clothing was charged up, too, not only for man, wife, and children but for the apprentices as well. Even school fees were included in the cost of baking bread for sale. A London bakery was undoubtedly what we should called a commercial or industrial undertaking, turning out loaves by the thousand. Yet it was carried on in the house of the baker himself, an ordinary house with a few extra sheds. #RandolphHarris 1 of 24

All these people, moreover, took their meals in the house, every meal of the day. They even slept there at night; indeed they were obliged to do so, expect for the journeymen. In short, universal custom and law of the land obliged these thirteen people to live together as a family. They only word ever used at that time to describe such a group of people was the word “family.” The man at the head of the group, the man we should call the entrepreneur, or the employer or the manager, was then known as the master, or head of the family. He was father in fact to some of its member, in place of father to the rest. There was no distinction between his domestic and his economic functions. His wife was both his partner and his subordinate, a partner because she ran the family, took charge of the food and managed the women servants, a subordinate because she was woman and wife, mother and in place of mother to the rest. The paid servants had their specified and familiar position in the family, as much part of it as the children, but not quite in the position of the children. The apprentices were well fed, obliged to obedience and forbidden to marry, unpaid and absolutely dependent until the age of twenty-one. And if apprentices were workers who were also children, the children themselves, the sons and daughters of the master and mistress, were workers too. #RandolphHarris 2 of 24

At the end of the century John Locke laid it down that when they reached three, the children of the poor must begin work for some part of the day. We may see at once, therefore, that the World we have lost, as I have called it, was no paradise, no golden age of equality, tolerance, and loving-kindness. It is so important that I should not be misunderstood on this point that I will say at once that in my view the coming of industry cannot be shown to have brought economic oppression and exploitation with it. It was there already. The patriarchal arrangements which I have begun to describe were not new in the England of Shakespeare and of Elizabeth. These arrangements were as old as the Greeks, as old as European history, and they abused and enslaved people quite as remorselessly as the economic arrangements which had replaced them in the England of Blake and Victoria. However, there were differences in the manner of oppressing and exploiting. The ancient order of society which gave way before the coming of industry was felt by those who supposed, enjoyed, and endured it to be eternal and unchangeable. There was no expectation of reform. #RandolphHarris 3 of 24

When economic relationships were domestic relationships, and domestic relationships were rigidly regulated by the social system, by the content of Christianity itself, how could there be expectation of reform? This is in sharp contrast with social expectations in Victorian England, and in all industrial society since. Since the coming of industry, societies have been far less table than their predecessors. They lack the extraordinary influence for cohesiveness which familiar relationships carry with them, that power of reconciling the frustrated and the discontented by emotional means. You have noticed that the roles we have allotted to all the members of the extended family of the master baker of London in 1619 are all, emotionally, highly symbolic and highly satisfactory. In a whole society organized like this, everyone belongs, everyone has one’s circle of affection, every relationship can be seen as a love relationship. It may indeed well be a love relationship. Not so with us. Even if he were a bully and a beater, a usurer and a hypocrite, who could love the name of a limited company as an apprentice could love one’s superbly satisfactory father-figure master?  However, if a family is a circle of affection, it can also be the scene of hatred. The true tyrants among beings, the villains and the murderers, are jealous husbands and resentful wives, tyrannical fathers, deprived children. #RandolphHarris 4 of 24

Concerning aggression, I mean, in contradistinction to the attitudes of self-assertion, acts of going against someone, attacking, disparaging, encroaching, or any form of hostile behavior—disturbances of this kind show themselves in two entirely different ways. One way is a propensity to be aggressive, domineering, over-exacting, to boss, cheat or find fault. Occasionally persons who have these attitudes are aware of being aggressive; more often they are not in the least aware of it and are convinced subjectively that they are just being honest or merely expressing an opinion, or even being modest in their demands, although in reality they are offensive and imposing. In others, however, these disturbances show themselves in the opposite way. One finds on the surface an attitude of easily feeling cheated, dominated, scolded, imposed on or humiliated. These persons, too, are frequently not aware that this is their own attitude, but believe sadly that the whole World is down on them, imposing on them. Peculiarities of another kind, those in the pleasures of the flesh sphere, may be classified roughly as either a compulsive need for activities to please the flesh or inhibitions toward such activities. Inhibitions may appear at any step leading to satisfaction of the flesh. They may set in at the approach of persons of the other gender, in wooing, in the functions of the pleasures of the flesh themselves or in the enjoyment. All the peculiarities describe in the preceding groups will appear also in the attitudes dealing with pleasures of the flesh. #RandolphHarris 5 of 24

In the traditional patriarchal society of Europe, which I am trying to describe, where everyone lived one’s whole life in a family, often in the same family, such tension must have been incessant and unrelieved, incapable of release except in crisis. Men, women, and children have to be very close together and for a very long time indeed to generate the emotional power which can give rise to a tragedy of Sophocles, or Shakespeare, or Racine. Conflict then was between individual people, on the personal scale. Clashes between whole groups, such as those which go to make our twenty-first century society the scene of perpetual revolution as we call it, could arise far less often then. This can only have been so if the little knot of thirteen people making bread was indeed the typical social unit of the old World, typical in size, in scale, in composition. In fact we can take the bakery to be the limiting case for the family which was sovereign in the society of our ancestors, the society of these days before the industrial revolution. We shall see in a moment what form the family took over the great expanse of society which lived on the land. However, our chosen example has other things to tell us. We may notice, for one thing, that our folk-memory of the World we have lost is in much these terms, rather than in rural terms. #RandolphHarris 6 of 24

We still talk to children about apprentices who marry their master’s daughter, of bakers who really bake, in their houses, in their homes, of spinster who really sit by the fire and spin. Nursery rhymes and fairy tales preserve the language pretty well unaltered. In fact a reliable guide to the subject in hands is Grimm’s Fairy Tales, even Walt Disney. Which means that it is already half known to the historian before one starts, known by rote and not by understanding. Therefore one has neglected it, and neglecting it has failed to set up the correct contrast with the social order which has now succeeded. Without contrast there cannot be understanding, and I submit that we are unable to comprehend our industrial society because the historian whose job it is has not told us what society was like without industry. However, we do know that being a housewife is the true oldest profession in the World, it dates all the way back to the very first human beings, Adam and Eve. The working family of the London baker vividly illustrates the scale of life under the antiquated social order: no group of persons larger than a family, fifteen or twenty at most; no object larger than the London Bridge or St. Paul’s Cathedral; no workaday building larger than an ordinary house. Everything physical was on the human scale. #RandolphHarris 7 of 24

The death of the head of a family in the World of commerce and industry which we have been describing was almost certainly the end to its existence. The hope was that a son would succeed, or, if there was no son, an apprentice instead, which was why I was important that he should marry the master’s own kin. Often, surprisingly often, the widow would herself carry on, though it could not be for long. Anne Rice’s Interview with the Vampire paints accurate picture of what it was like in the eighteenth century for women, when Lestat kills the Freniere boy who was master of the plantation. With the death of Freniere, the plantation would collapse because it was a fragile economy, a life of splendor based on the perennial mortgaging of next year’s crop, and it was in his hands alone. After the death of the Freniere boy, the five Freniere sisters were agonizing. However, another Vampire called Louis convinces Babbette that she can save the plantation as long as she was confident. He told her, “Stop at nothing until you have the answers. And take my visitations to you to be your courage whenever you waver. You must take the reins of your own life. Your brother is dead.” However, later on Babette became the scandal of the neighborhood because she chose to run the plantation on her on. She had scandalized the coast by remaining alone on the plantation without a man in the house, without even an older woman. #RandolphHarris 8 of 24

Babette’s greatest problem was that she might succeed financially only to suffer the isolation of social ostracism. She has such a sensibility that wealth itself meant nothing to her; family, a long…this meant something to Babette. Though she was able to old the plantation together, the scandal was wearing on her. She was giving up inside. However, as you know jealous people will use your life as if it were oil for a lamp. This, then, was not simply a World without factories; it was a World without firms, a World without economic continuity. Since every activity was limited by what could be organized within a family, and within the lifetime of a family, there as an unending struggle to manufacture continuity, to provide an expectation for the future. “One hundred and twenty family uprising and downlying, whereof you may take out six or seven, and all the rest were servants and retainers”: this was the household of the Herberts, Earls of Pembroke in the years before the Civil War, and it illustrates the symbolic function of the aristocratic family—to defy the limitation on size, to build big, to raise up a line which should remain forever. However, what do these words mean? Who was England in, say the year 1650? Not every single person living then within our boundaries no one with historical sense would claim that. #RandolphHarris 9 of 24

However, only a recognition that people came no in individuals but in clots, in families of the sort I have described, only that recognition makes clear that England in its final definition meant only those grown males who were heads of households, who were literate and who had some degree of individuality. This at once excludes all women, all those under the age of nearly thirty, for all these persons were caught up, so to speak—subsumed is the ugly word I shall use—in the personalities of the heads of the families to which they belonged. England, in fact, meant a far, far smaller number off persons even than this would imply. Historians have not, it seems to me, tended to talk about important qualifications as to the use of the word. However, they seem, of recent years anyway, to be fairly confident that they know what it was that transformed this patriarchal World into the World we live in now. Capitalism did a great deal of it, they say, and it is capitalism which we must contrast with the patriarchal society: capitalism with its new spirit, whatever that dangerous word may be doing in the historian’s vocabulary, was the great disruptive force which broke up the World we have lost and dethroned the family from its sovereignty in society. However, by the seventeenth century capitalism was at least 300 years old, and perhaps much older. #RandolphHarris 10 of 24

We have seen, in the example of the way in which the putting-out system of industry came to the rescue of the laborer on the land, that capitalism was perfectly compatible with family economic arrangements. Capitalism, we shall conclude, is an incomplete description: it simply cannot do the historian’s work which has been thrust upon it. The historical distortions which have risen from the word capitalism are a result, I believe, in some degree to a faulty sense of proportion, which we can only bow begin to correct. With the “capitalism-changed-the-World” way of thinking goes a division of history into the ancient feudal, and bourgeois eras or stages. I think that the contrast which we have been trying to draw here between the World we have lost and the World we now inhabit makes all other divisions into subdivisions. European society is of the patriarchal type, and with some variations, of which perhaps the feudal variation went furthest, it was patriarchal in its institutions right up to the coming of the factories, the offices, and the rest. It is now patriarchal no longer, except in a vestigial way, and in its emotional predisposition. It is now time that we divided up history up again in accordance with what is really important. #RandolphHarris 11 of 24

The word alienation is part of the cant of the twenty-first century, and it began as an attempt to describe the separation of the worker from a World of work. We need not accept all that this expression has come to convey in order to recognize that it does point us the way to realizing something of the first importance to us all in relation to our past. Time was, and it was all time up to 260 years ago, when the whole of life went forward in the family, in a circle of loved, familiar faces, known and fondled objects, all to human size. That time has gone forever. It makes us very different from our ancestors. However, there still remains a therapeutic problem; many people possess a sense of emptiness that some clients feel—even when they are convinced that they are full. What they are actually full of are false highs, dreams with no substance, hypomanic reactions, and an array of compulsions. These extravagances lead inexorably to collapse—and the cycle repeats once again. Client need to pause over their emptiness, to explore it, in order to break their dysfunctional cycle. They may be less affluent than other, or deprives or deflated, but they do not have to collapse or overreach. One can find possibilities within their restrictedness, to wonder, for example, and to consciously transcend their despair. #RandolphHarris 12 of 24

Many beings believe that they can recreate themselves, deny their parentage and their roots and build a new identity. In their imaginations, some have never really accepted their parents as their parents because they are ashamed of where they come from. The heart of the problem this generation faces is that they are haunted by a sense of Sin and Fall, and assume all the weakness and depravity of human nature. While it is important to accept your roots and where you come from as apart of your identity, have complete faith, in typical American fashion, that you can transform your dreams into action. Acknowledging your roots will help to fortify this foundation, and makes it easier to transform dreams into action. Let people see that there is something gorgeous about you, some heightened sensitivity to the promises of life. It is important to gave an extraordinary gift for hope, a romantic readiness such as no one has never found in any other person and which they know they likely shall never find again. Believe unconditionally in the powerful American myth of the Green Light, a symbol that represents dreams, hopes, and desires. It means we have the clearance to reach our goals. The Green Light is like a symbol from God that he has blessed the path we are on. Everything is ahead; we make anything we choose of life. #RandolphHarris 13 of 24

The Green Light beckons us onward and upward with a promise of bigger and better things in higher and higher skyscrapers, interminably rising into infinity. The Green Light turns into our greatest illusion, covering over our difficulties, permitting us to depend on the Light and Power which is there and which, with enough patience, will be found there. Many beings believe that the important thing in the American Dreams has been to get rich, and then those very riches give a sanction to your situation. The fact of your being successful is supposedly proof that God smiles on you and that you are among the saved. It is not hard to see how this, in true Calvinistic tradition, drifted into getting rich as the eleventh commandment. The success and the money may flesh out the vast dream which many hold in its thrall and they take that as the reality of life. Money can buy the vast parties, the glitter of mansions, the freely flowing spirits, the smooth jazz music which floats from the orchestras as the hundred of people flock to the lights like moths at night. These things are important to some because sooner or later these accoutrements of Babylon will draw in true love. Yet we must also keep purity of heart in mind. We must be people who possess complete integrity. Preserving one’s fundamental integrity, one’s spiritual intactness is an essential part, maybe even the very key to life. Glorify God in your body, and in your spirit, which are God’s. We are created in the image of God and are given something of that Godliness, but under the most serious and sacred of restrictions. #RandolphHarris 14 of 24

The only control placed on us is self-control—self-control born of respect for the divine sacramental power this gift God has given us represents. Do not be deceived and do not be destroyed. Unless such powers are controlled and commandments kept, your future may be burned; your World could go up in flames. Penalty may not come on the precise day of transgression, but it comes surely and certainly enough. And unless there is true repentance and obedience to a merciful Go, then someday, somewhere, the morally cavalier and unclean will pray like the rich man who wished Lazarus to “dip my finger in water, and cool my tongue; for I am tormented in this flame.” Our bodies are therefore and extension of our spirit and eternal existence and is something to be kept pure and holy. Do not be afraid of soiling its hands to do honest labor. This is not just the Age of Information that we are feeling, but we do not want to lose the old warm World, and pay a high price for living too long with a single dream. Achieving the American Dream takes time and it make mean to progress our lives seem to be a repetition, every day and every act being forever the same in a perpetual monotonous toil and sweat. But that is the crucial meaning, we are in control of our fate. #RandolphHarris 15 of 24

With many a weary step, and many a groan, up the high hill we heave a huge round stone: the huge round stone, resulting with a bound, thunders impetus down. Nothing can be more important for human life than these circular journeys of the Sun. For we face monotony in all we do; we draw in and exhale breath after breath in ceaseless succession through every moment of our lives, which is monotony par excellence. However, out of this repetitiveness of breathing many have formed their life plan and found a way of achieving their goals. We then become a model of a hero who always is devoted to creating a better kind of life; one who presses on in spite of his or her despair. Without such a capacity to confront despair we would not have Beethoven, Rembrandt, Michelangelo, Dante, Goethe, William and Sarah Winchester, William Randolph Hearst, Harriet Tubman, Richard Aoki, Joan Baez, Tawakkol Karman, Anne Rice, Chris Rice, Reese Witherspoon, Aaliyah, Meghan Markle, and Tee Grizzly or any others of the great figures in the development of culture. This is why we are taught the imagination, the purpose of human faiths which we construct, as it gives us courage to move beyond the rock, beyond the monotony of day-to-day experience. If you reply on an external teacher you rely on something which you may have to drop tomorrow or on somebody you may have to change the day after. #RandolphHarris 16 of 24

This brings us to the most important kind of courage of all. Whereas moral courage is the righting of wrongs, creative courage, in contrast, is the discovering of new forms, new symbols new patterns on which a new society can be built. Every profession can and does require some creative courage. In our day, technology and engineering, diplomacy, business, and certainly teaching, all of these profession and scores of others are in the midst of radical change and require courageous persons to appreciate and direct this change. The need for creative courage is in direct proportion to the degree of change the profession is undergoing. However, those who present directly and immediately the new forms and symbols are the artists—the dramatists, the musicians, the painter, the dancers, the poets, and those poets of the religious sphere we call saints. They portray the new symbols in the form of images—poetic, aural, plastic, or dramatic, as the case may be. They live out their imaginations. The symbols only dreamt about my most human beings are expressed in graphic form by the artists. But in our appreciation of the created work—let us say a Mozart quintet—we also are performing a creative act. When we engage a painting, which we have to do especially with modern art if we are authentically to see it, we are experiencing some new moment of sensibility. #RandolphHarris 17 of 24

Some new vision is triggered in us by our contact with the painting; something unique is born in us. This is why appreciation of the music or painting or other works of the creation person is also a creative act on our part. If these symbols are to be understood by us, we must identity with them as we perceive them. In Beckett’s play Waiting for Godot, there are no intellectual discussions of the failure of communication in out time; the failure is simply presented there on the stage. We see it most vividly, for example, when Lucky, who, at his master’s order to “Think,” can only sputter out a long speech that has all the pomposity of a philosophical discourse but is actually pure gibberish. As we involve ourselves more and more in the drama, we see represented on stage, larger than life, our general human failure to communicate authentically. We see on the stage in, Beckett’s play, the lone, bare, tree, symbolic of the lone, bare relationship the two men have as they wait together for a Godot who never appears; and it elicits from us a similar sense of the alienation that we and multitudes of others experience. The fact that most people have no clear awareness of their alienation only makes this condition more powerful. In Eugene O’Neill’s The Iceman Cometh, there are no explicit discussions of the disintegration of our society; it is shown as a reality in the drama. The nobility of the human species is not talked about, but is presented as a vacuum on the stage. #RandolphHarris 18 of 24

Because this nobility is such a vivid absence, an emptiness that fills the play, you leave the theater with a profound sense of the importance of being human, as you do after have seen Macbeth or King Lear and after have reading Interview with the Vampire and Tales of the Body Thief by Anne Rice. O’Neill’s capacity to communicate that experience places him among the significant tragedians of history. Artists can portray these experiences in music or words or clay or marble or on canvas because they express the collective unconscious. This phrase may not be the most felicitous, but we know that each of us carries in buried dimensions of our being some basic forms, partly generic and partly experiential in origin. It is these the artist expresses. Thus the artists—in which term I hereafter include the poets, musicians, dramatists, plastic artists, as well as saints—are a dew line; they give us a distant early warning of what is happening to our culture. In the art of our day we see symbols galore of alienation and anxiety. However, at the same time there is form amid discord, beauty amid ugliness, some human love in the midst of hatred—a love that temporarily triumphs over death but always loses out in the long run. #RandolphHarris 19 of 24

The artists thus expresses the spiritual meaning of their culture. Our problem is: Can we read their meaning aright? The teaching of a higher individual needs to be correctly understood. It is not that a separate one exists for each physical body. The consciousness which normally identifies itself with the body—that is, the ego—when looking upward in highest devotion or inward in deepest mediation, comes to the point of contact with universal beings, World-Mind. This is its own higher self, the divine deputy within its own being. However, if devotion or prayer is carried still further, to the very utmost possible stretch of consciousness, the point itself merges into its source. At this moment the being is one’s source. However, “Man shall not see My face and live!” One returns eventually to Earth-consciousness, where one must follow out its requirements. Yet the knowledge of what one is in essence remains the presence of the deputy is always there meanwhile, always felt It may fittingly be called one’s higher individuality. The uniqueness of each person, one’s difference from every other person, may be metaphysically explained as due to the effort of Infinite Mind to express itself infinitely within the finite limitations of time and space, form and appearance. #RandolphHarris 20 of 24

Take Giotto, as a creator to further illustrate this point, in what is called the “little Renaissance” which burgeoned in the fourteenth century. In contrast to the two-dimensional medieval mosaics, Giotto presents a new way of seeing life and nature: gives his paintings three dimensions, and we know see human being and animals expressing and calling forth from us such specific human emotions as care, or pity, or grief, or joy. In the previous, two-dimensional mosaics in the churches of the Middle Age, we feel no human being is necessary to see them—they have their own relationship to God. However, in Giotto, a human being viewing the picture is required; and this human being must take one’s stance as an individual in relation to the picture. Thus the new humanism and the new relation to nature that were to become central in the Renaissance are here born, a hundred years before the Renaissance proper. In our endeavor to grasp these symbols of art, we find ourselves in a realm that beggars our usual conscious thinking. Our task is quite beyond the reach of logic. It brings us to an area in which there are many paradoxes. Take the idea expressed in Shakespeare’s four lines at the end of Sonnet 64: Ruin hath taught me thus to ruminate, that time will come and take my love away. This thought is as a death, which cannot choose, but weep to have that which it fears to lose. #RandolphHarris 21 of 24

If you have been trained to accept the logic of our society, you will ask: “Why does he have to weep to have his love? Why can he not enjoy his love?” Thus our logic pushes us always toward adjustment—and adjustment to a crazy World and to a crazy life. And worse yet, we cut ourselves off from understanding the profound depths of experience that Shakespeare is here expressing. We have all had such experiences, but we tend to cover them over. We may look at an autumn tree so beautiful in its brilliant colors that we feel like weeping; or we may hear music so lovely that we are overcome with sadness. The craven thought then creep into our consciousness that it would have been better not to have seen the tree at all or not to have heard the music. Then we would not be faced with this uncomfortable paradox—knowing that time will come and take my love away, that everything we love will die. However, the essence of being human is that, in the brief moment we exist on this spinning planet, we can love some persons and some things, in spite of the fact that time and death will ultimately claim us all. #RandolphHarris 22 of 24

That we yearn to stretch the brief moment, to postpone our death a year or so is surely understandable. However, such postponement is bound to be a frustrating and ultimately a losing battle. By the creative act, however, we are able to reach beyond our own death. This is why creativity is so important and why we need to confront the problem of the relationship between creativity and death. Exploitative power is the simplest and, humanly speaking, most destructive kind of power. It is subjecting persons to whatever use they may have to the one who holds the power. Slavery is, of course, the obvious example—when one person has the power over the bodies and, indeed, over the whole organisms of many persons. Exploitative power identifies power with force. In pioneer America the use of bullets to transform others into lifeless hulks, as well as most other example of physical force, fall into this category. In this sense the use of firearms, when employed at the whim of the person who happens to possess a gun, is a form of exploitative power. In everyday life this kind of power is exercised by those who have been radially rejected, whose lies are so barren that they know no way of relating to other people except exploitation. It is sometimes rationalized as the masculine way of dealing with women during pleasures of the flesh. #RandolphHarris 23 of 24

It is interesting that courtly love in the Middle Ages guarded against this kind of power—which would otherwise have been rampant in the society of knights and maidens—by the rule that force was never to be used in love. Exploitative power always presupposes violence or the threat of violence. In this kind of power there is, strictly speaking, no choice or spontaneity at all on the part of the victims. It is true that the subject in consciousness cannot make an object of itself, cannot perceive itself, but there is a being another self which knows the subject, is aware of the subject although the subject is not aware of it. However, there is an important difference to be noted here. First, the transcendental self does not know in the same way that the thinking self knows (by thinking self I mean the subject) for its knowledge is immediate, swifter than the swiftest computing machine. Secondly, it is part of the universal mind, the World Mind, yet mysteriously connected with a limited human mind. Union wit the Overself is not the ultimate end but a penultimate one. What we look up to as the Overself looks up in its own turn to another higher entity. God will strengthen you when you waver. He will be your light when it seems most dark. He will take your hand and be your hope when hope seems to have left. God’s compassion and mercy, with all their cleansing and healing powers, are freely given to all who truly wish to complete forgiveness and will take the steps that lead to it. #RandolphHarris 24 of 24