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Specialization Can Get Jobs Done with Less Loss of Time and Labour!
This happy breed of humans, this little World, this precious stone set in the silver sea, which serves it in the office of a wall, or as a moat defensive to a house, against the envy of less happier lands. This blessed plot, this Earth, this realm, this America. O! beware, my lord, of jealousy; it is the green-eyed monster which doth mock the meat it feeds on. One of the second great principles that ran through all Second Wave societies: specialization. For the more the Second wave eliminated diversity in language, leisure, and life-style, the more it needed diversity in the sphere of work. Accelerating the division of labour, the Second Wave replaced the casual jack-of-all-work peasant with the narrow, purse-lipped specialist and the worker who did only one task, Taylor-fashion, over and over again. As early as 1720 a British report on The Advantages of the East India Trade made the point that specialization could get jobs done with “less loss of time and labour.” In 1776 Adam Smith opened The Wealth of Nations with the ringing assertion that “the greatest improvement in the productive powers of labour seems to have been the effects of the division of labour.” Dr. Smith, in a classic passage, described the manufacture of a pin. A single old-style workman, performing all the necessary operations by himself, he wrote, could turn out not only a handful of pins each day—no more than twenty and perhaps not even one. By contrast, Dr. Smith described a “manufactory” he had visited in which the eighteen different operations required to make a pin were carried out by ten specialized workers, each performing only one or a few steps. Together they were able to produce more than forty-eight thousand pins per day—over forty-eight hundred per workers. #RandolphHarris 1 of 20
By the nineteenth century, as more and more work shifted into the factory, the pin story was repeated again and again on an ever-larger scale. And the human costs of specialization escalated accordingly. Critics of industrialism charged that highly specialized repetitive labour progressively dehumanized the worker. By the time Henry Ford started manufacturing Model T’s in 1908 it took not eighteen different operations to complete a unit but 7,882. In his autobiography, Ford noted that of these 7,882 specialized jobs, 949 required “strong , able-bodied, and practically physically perfect men,” 3,338 needed men of merely “ordinary” physical strength, most of the rest could be performed by “women or older children,” and, he continued coolly, “we found that 670 could be filled by legless men, 2,637 by one-legged men, two by armless men, 715 by one-armed men and 10 by blind men.” Basically, the specialized job required not a whole person, but only a part. No more vivid evidence that overspecialization can be brutalizing has ever been adduced. A practice which critics attributed to capitalism, however, became an inbuilt feature of socialism as well. For the extreme specialization of labour that was common to all Second Wave societies had its roots in the divorce of production from consumption. Russian, Poland, Germany, or Hungary can no more run their factories today without elaborate specialization than can Japan or the United States of America—whose Department of Labour in 1977 published a list of twenty thousand identifiably different occupations. #RandolphHarris 2 of 20
In both capitalist and socialist industrial states, moreover, specialization was accompanied by a rising tide of professionalizing. Whenever the opportunity arose for some group of specialists to monopolize esoteric knowledge and keep newcomers out of their field, profession emerged. As the Second Wave advanced, the market intervened between a knowledge-holder and a client dividing them sharply into producer and consumer. Thus, health in Second Wave societies came to be seen as a product provided by a doctor and a health-delivery bureaucracy, rather than a result of intelligent self-care (production for use) by the patient. Education was supposedly “produced” by the teacher in the school and “consumed” by the student. All sorts of occupational groups from librarians to salemen began clamouring for the right to call themselves professionals—and for the power to set standards, prices, and conditions of entry into their specialties. By now, according to Michael Pertschuck, Chairman of the U.S. Federal Trade Commission, “Our culture is dominated by professionals who call us ‘clients’ and tell us of our ‘needs.’” In Second Wave societies even political agitation was conceived of as a profession. Thus Dr. Lenin argued that the masses could not bring about revolution without professional help. What was needed, he asserted, was an “organization or revolutionaries” limited in membership to “people” whose profession is that of a revolutionary.” Among communist, capitalists, executives, educators, priests, and politicians, the Second Wave produced a common mentality and a drive toward an ever more refined division of Labour. #RandolphHarris 3 of 20
Like Prince Albert at the great Crystal Palace Exhibition of 1851, they believed that specialization was “the moving power of civilization.” The Great Standardizers and The Great Specializers marched hand in hand. The widening split between production and consumption also forced a change in the way Second Wave people dealt with time. In a market-dependent system, whether the market is planned or free, time equals money. Expensive machines cannot be allowed to sit idly, and they operate at rhythms of their own. This produced the third principle of industrial civilization: synchronization. Even in the earliest societies work had to be carefully organized in time. Warriors often had to work in unison to trap their prey. Fishermen had to coordinate their efforts in rowing or hauling in the nets. George Thomson, many years ago, showed how various work songs reflected the requirements of labour. For the oarsmen, time was marked by a simple two-syllable sound like O-op! The second syllable indicated the moment of maximum exertion while the first was the time for preparation. Hauling a boat, he noted, was heavier work than rowing, “so the moments of exertion are spaced at longer intervals,” and we see, as in the Irish hauling cry Ho–li–ho–hup!, a longer preparation for the final effort. Until the Second Wave brought in machinery and silenced the songs of the worker, most such synchronization of effort was organic or natural. It flowed from the rhythm of the seasons and from biological processes, from the Earth’s rotation and the beat of the heart. Second Wave societies, by contrast, moved to the beat of a machine. #RandolphHarris 4 of 20
As factory production spread, the high cost of machinery and the close interdependence of labour required a much more refined synchronization. If one group of workers in a plan was late in completing a task, others down the line would be further delayed. Thus punctuality, never very important in agricultural communities, became a social necessity, and clocks and watches began to proliferate. By the 1790’s they were already becoming commonplace in Britain. Their diffusion came, in the words of British historian E. P. Thompson, “at the exact moment when the industrial revolution demanded a greater synchronization of labour.” Not by coincidence, children in industrial cultures were taught to tell time at an early age. Pupils were condition to arrive at school when the bell rang so that later on they would arrive reliably at the factory or office when the whistle blew. Jobs were timed and split into sequences measure in fractions of a second. “Nine-to-five” formed the temporal frame for millions of workers. Nor was it only working life that was synchronized. In all Second Wave societies, regardless of profit or political considerations, social life, too, became clock-driven and adapted to machine requirements. Certain hours were set aside for leisure. Standard-length vacations, holidays, or coffee breaks were interspersed with the work schedules. Children began and ended the school year at uniform times. Hospitals woke all their patients for breakfast simultaneously. Transport systems staggered under rush hours. Broadcasters fitted entertainment into special time slots—“prime time,” for example. Every business had its own peak hour or seasons, synchronization arose—from factory expediters and schedulers to traffic police and time-study men. #RandolphHarris 5 of 20
By contrast, some people resisted the new industrial time system. And here again gender differences arose. Those who participated in Second Wave work-chiefly men—became the most conditioned to clock-time. Second Wave husbands continually complained h their wives kept them waiting, that they had no regard for time, that it took them forever to dress, that they were always late for appointments. Women, primarily engaged in noninterdepedent housework, worked to less mechanical rhythms. For similar reasons urban populations tended to look down upon rural folk as slow and unreliable. “They do not show up on time! You never know whether they will keep an appointment.” Such complaints could be traced directly to the difference between Second Wave work based on heightened interdependence and the First Wave work centered in the field and the home. Once the Second Wave became dominant even the intimate routines of life were locked into the industrial pacing system. In the United States of America and Russian, in Singapore and Sweden, in France and Denmark, Germany and Japan, families arose as one, ate at the same time, commuted, worked, returned home, went to bed, slept, and even participated in pleasures of the flesh more or less in unison as the entire civilization, in addition to standardization and specialization, applied the principle of synchronization. The rise of the market gave birth to yet another rule of Second Wave civilization—the principle of concentration. First Wave societies lived off widely dispersed sources of energy. Second Wave societies became almost totally dependent on highly concentrated deposits of fossil fuel. #RandolphHarris 6 of 20
However, the Second Wave concentrated more than energy. It also concentrated population, stripping the countryside of people and relocating them in giant urban centers. It even concentrated work. While work in First Wave societies took place everywhere—in the home, in the village, in the fields—much of the work in Second Wave societies was done in factories where thousands of labourers were drawn together under a single roof. Nor was it only energy and work that were concentrated. Writing in the British social science journal New Society, Stan Cohen has pointed out that, with minor exceptions, prior to industrialism “the poor were kept at home or with relatives; criminals were fined, whipped or banished from one settlement to another; if they were poor, the insane were kept in their families, or supported by the community.” All these groups were, in short, dispersed throughout the community, instead of segregating them to one location, so they could go unnoticed and the community would remain functional and peaceful. Industrialism revolutionized the situation. The early nineteenth century, in fact, has been called the time of Great Incarcerations—when criminals were rounded up and concentrated in prisons, the mentally ill rounded up and concentrated in “lunatic asylums,” and children rounded up and concentrated in schools, exactly as workers were concentrated in factories. Concentration occurred also in capital flows, so that Second Wave civilization gave birth to the giant corporation and, beyond that, the trust or monopoly. #RandolphHarris 7 of 20
By the mid-1960s, the average cars costs about $2,752 $(23,518.24 in 2021 dollars), and a gallon of gas was around 31 cents ($2.65 in 2021 dollars). During this same time frame, the Big Three auto companies in the United States of America produced ninety-four percent of all American cars. In Germany five companies—Volkswagen, Daimler-Benz, Opel (GM), Ford-Werke, and Bayerische Motor Werke AG accounted for 91 percent of production. In France, Renault, Citroen, Simca, and Peugeot turned out virtually 100 percent. In Italy, Fiat alone built 90 percent of all autos. Similarly, in the United States of America 80 percent or more aluminum, beer, a tobacco cigarette, and breakfast foods were produced by four of five companies in each field. In Germany 92 percent of all the plasterboard and dyes, 98 percent of photo film, 91 percent of industrial sewing machines, were produced by four or fewer companies in each respective category. The list of highly concentrated industries goes on and on. Socialist managers were also convinced that concentration of production was “efficient.” Indeed, many Marxist ideologues in the capitalist countries welcomed the growing concentration of industry in capitalist countries as a necessary step along the way to the ultimate total concentration of industry under state auspices. Dr. Lenin spoke of the “conversion of all citizens into workers and employees of one’s huge “conversion of all citizens into workers and employees of one huge ‘syndicate’—the whole state. Half a century later the Russian economist Dr. N. Lelyukhina, writing in Voprosy Ekonomiki could report that “the USSR possesses the most concentrated industry in the World.” #RandolphHarris 8 of 20
Whether in energy, population, work, education, or economic organization, the concentrative principle of Second Wave civilization ran deep—deeper, indeed, than any ideological differences between Moscow and the New World. With all this new commerce and the use of the automobile, the idea that government is somehow responsible for providing good roads is not a long-standing historical American belief. Prior to the Civil War, state governments and even localities sometimes became engaged in the building of turnpikes. However, this was most often done not so much as a statement of public policy but as a means of making money. Public corporations offered stock to investors on assumption that the roads would turn a handsome profit. In practice this hope was rarely realized. Even within the city itself the improvement of a street commonly would be done by the city, but at private expense. Property owners facing the street generally paid special tax assessments for street improvements. The assumption was that the owners would benefit from the paving both in conveniences and increased property values, and thus they should be assessed for the improvement. Only in the latter-nineteenth century did business leaders and middle-class city residents become increasingly vocal over the need for municipalities to assume the responsibility for the paving and maintenance of streets in the city. However, what finally tipped the scales in favour of paving in many communities was not the coming of the automobiles, but rather the widespread bicycle craze of the 1890s. Bicycle clubs and enthusiasts provided the extra pressure for well-paved municipal roads. #RandolphHarris 9 of 20
By the turn of the century, most large municipalities were well along in replacing gravel, cobblestone, and brick streets with asphalt. Heavily traveled streets and new roads were often constructed with concrete. Beyond the city lines was another matter. Auto travel outside of the city was a major adventure. Roads varied from improved gravel to unimproved cowpath. No national road system existed, and prior to World War I, coast-to-coast auto trips received national newspaper coverage. Completion of such difficult coast-to-coast ordeals, which commonly took months, were used by automobile manufactures to advertise the reliability of their products. Following the first World War, the U.S. Army even sent a convoy of trucks coast to coast across the United States of America to highlight the need for a national road. One of the officers leading the convoy was the then-Captain Dwight Eisenhower, who viewed the publicity stunt as a chance to see the country. The 1919 trip from Washington, D.C., to San Francisco took the army convoy sixty-wo days. In the 1950s, President Eisenhower would sign into law the bill creating our present interstate highway system. In the 1920s, responding to increasing pressure from the motoring public and an effective political lobby of auto dealers, road builders, tire manufactures, and the like, the federal government gradually accepted major responsibility for maintaining roads between major cities. In 1916 the Federal Road Act had provided funds for state to organize higher departments. #RandolphHarris 10 of 20
The 1921 Federal Road Act got the federal government directly into the highway-building business. A Bureau of Public Roads was established to plan highways to all cities of 50,000 or more, and the federal government agreed to pay half the cost of highways designated as “primary roads.” This was the effective beginning of the national highway system. Some states, particularly the more prosperous ones outside the south, also established major road-building programs of their own. The best-known and most enduring of these state plans was that of New York. The regional planner Robert Moses built a series of landscaped, limited-access parkways radiating from New York City. The regional planner Robert Moses built a series of landscaped, limited-access parkways radiating from New York City north to Westchester Country and Connecticut and east into Long Island. The first of these parkways, designed t allow New Yorkers a pleasant means to escape the city, was the Bronx River Parkway. The parkways were deigned for pleasure driving rather than businesses, so trucks and busses were banned. To prevent anyone from later changing this purpose, Mr. Moses deliberately designed the parkways to have many overpasses too low for trucks to pass under. Although today the various parkways carry several times the traffic for which they were designed, these 1920s parkways are still the most attractive routes into or out of New York City. The period between World Wars also witnessed the construction of many new bridges and tunnels. For example, virtually all of Chicago’s current bridges linking its Loop and downtown with the north and west of the city were constructed during the 1920s. #RandolphHarris 11 of 20
New York City dramatically improved its automobile access when the Holland Tunnel opened in 1927 and the George Washington Bridge opened four years later. Philadelphia’s Ben Franklin Bridge, opened in 1926, greatly simplified access to that city, while on the west coast a decade later the San Francisco Bay Bridge and the Golden Gate Bridge assured San Francisco’s continued development. The Golden Gate Bridge is today an internationally recognized symbol for San Francisco. The importance of the Bay Bridge to the economic activity of the city was dramatically emphasized in 1990 when the bridge had to be closed for months because of Earthquake damage. It is easy to forget just how dependent contemporary life is upon truck transport. Trucks in many ways did for goods what the automobile did for people. Unlike railroads, trucks were free of fixed routes and fixed schedules. Their use eliminated the necessity of being on a railway right-of-way. Trucks were far more flexible; they could make door-to-door pickups and deliveries. Motor truck deliveries were also much faster than rail for short hauls. Moreover, motor trucks had no need of elaborate terminal facilities on valuable inner-city land. Truck registrations more than tripled during the 1920s, from one to three and a half million. Although it was not recognized at the time, the breakaway from reliance on central-city rail-accessible factories had begun. As truck transport grew, a central-city rail-accessible factories had begun. As truck transport grew, a central-city plant location next to the railroad line became less of a necessity. Increasingly, the more important factor was easy access to an interstate highway. #RandolphHarris 12 of 20
During the nineteenth and early-twentieth century period of industrialization, factories had located in an inner-city industrial belt surrounding the central business district. This had occurred largely out of necessity since raw materials and goods could not be transported without rail access. Steam-driven industrial plants also relied on the trains to being the coal that powered he factories. The cost of inner-city land and congestion of an inner-city location were seen as inevitable prices of doing business. However, while moving goods by horse drawn wagon was difficult and expensive in the city, it was impossible for intercity cartage. Prior to the 1920s, there was no alternative to the railroad. The technology of the truck changed this. Trucks could easily haul five to six times the weight a wagon could, and they could do it at ten times the speed. This mean an inner-city factory or warehouse location might no longer be a necessity. This widespread use of electric motors to replace steam generators also meant that the factory no longer needed to be dependent on coal delivered by rail for its power. Electric power lines could cleanly and efficiently accomplish what previously required large coal-fed steam generators. The 1920s and 1930s, however, did not see trucks replace rail as the major form of interurban transport. That would occur after the building of the publicly funded interstate highway system following World War II. The truck’s initial advantage was in the short haul. The 1937 report of the National Resources Committee showed that motor trucks had a lower costs per mile within the first 250 miles of the city. #RandolphHarris 13 of 20
Lower equipment and maintenance costs indicated that motor cartage was superior in cost and speed for the short haul. Rail transport, however, retained a major advantage in both cost and efficiency for longer-distance travel. The longer trip, the lower cost per mile for rail transport. Also, the motor trucks of the interwar years were not able to carry the largest or heaviest loads. Nor were the highways suitable for carrying large loads at high speeds. Finally, the railroads continued to benefit from the fact that existing industrial plants were located along rail lines and from the history of shipping goods by rail. The continuation of old patterns was not seriously challenged during the Depression of the 1930s, since few new plants were built either in the cities’ industrial zones or on more peripheral locations. Only the second World War, with its demand for huge war plants that could be located on open suburban land, would demonstrate the feasibility of locating new commercial plants in peripheral locations. Our Heavenly Father and Jesus Christ have shown us by Their examples and teachings that work is important in Heaven and on Earth, and that is why transportation and home life are important to so many people. God created the Heavens and the Earth. He caused the seas to gather in one place and the dry land to appear. He caused grass, herbs, and trees to grow on the land. He created the Sun, the Moon, and the Stars. God created every living thing in the sea or on the land. Then He placed Adam and Eve on the Earth to take care of it and to have dominion over all living things. #RandolphHarris 14 of 20
The child’s mind is not simply that of a miniature adult. First, as parents, teachers, or Christian educators we may wish to be sensitive to children’s limitations. Hard as it is for the adult to appreciate, preschoolers may be forming mostly misconceptions—which must later be reversed—of the meaning of Bible stories that adults love to teach them. Young primary school children may be incapable of grasping the analogy on which the object lesson of the children’s sermon is based. When we try to pour gallon-sized concepts into pint-sized minds, we should not be surprised when our children come home and tell us about “Gladly, the cross eyed bear.” As children’s minds develop, so do their conceptions of God. They put away childish things such as their conceptions of Santa Clauslike deity—which may not be exactly what they were taught but rather what they thought they were taught. Some revert to alternative simplistic images of God and the World. “We try to domesticate God,” observes Madeleine L’Engle, “to make his might actions comprehensible to our finite minds.” Others will struggle—with the competing claims of various religions, with the problem of evil and the suffering of the innocent, with the clash between scientific findings and literal interpretations of biblical texts—and will reject their childish faith. If God’s thoughts and ways are higher than our own (as a jet flies higher than a bird), then God is to us as we are to the preschooler, only more so. Just as the preschooler cannot fathom adult logic, indeed is baffled by mysteries and paradoxes that are, perhaps, were simplicities to God. #RandolphHarris 15 of 20
Our position before God is rather like that of the occupant of a two-dimensional flatland trying to understand our three-dimensional World, or like our trying to conceptualize a World with four dimensions. Try as we might, we can no more think our way through things that are to us ultimate riddles than a four-year-old can do calculus. If God is all-powerful and all-good, then why does evil exist? (It is the classic dilemma. Either God cannot abolish evil or He will not. If He cannot, He is not all-powerful; if He will not, He s not all-good.) However, we have to live peaceably with the mysteries of faith “For My thoughts are not your thoughts neither are your ways My ways,” says 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. Also, try this one: If God is the sovereign Creator and sustainer of all history, what room is there for human freedom? If there is even an ounce of human freedom, enabling history to be deflected this way or that at different forks in the road, how can God be its sovereign Lord? If, on the other hand, God is ultimately in control of everything, even of our choices, how can we humans be deemed responsible? Such issues—called contradictions by nonbelievers and paradoxes by persons of faith—are indeed troubling, but less so once we realize that if God’s thoughts and ways were like our own, God would not be God, or else we would be gods, too. Imagine a dog caught in a trap or a child with a thorn in a finger. To assist either we must ask them to trust what their limited intelligence cannot comprehend: that moving the law father back into the trap is the way to get it out, that hurting the finger more may be the way to stop it hurting. #RandolphHarris 16 of 20
We can only hope that, based on noting besides their confidence in us, the dog and the child will have faith. Sometimes, because of their unbelief, we can do no mighty works. Nevertheless, if human life is in fact ordered by a beneficent being whose knowledge of our real needs and of the way in which they can be satisfied infinitely exceeds our own, we must expect a priori that His operations will often appear to us far from beneficent and far from wise, and that it will be our highest prudence to give Him our confidence in spite of this. Make no mistake about what we are suggesting. We are not saying, “Give up the struggle, do not doubt, stop trying to turn childish beliefs into more mature ones.” The Old Testament heroes of faith were people who dared admit their bafflement, who even dared argue with God. To immediately shrug off every difficult question by saying that we cannot know God’s thoughts is not so much intellectual humility as it is a cop-out. Some baffling issues may be neither inherent contradictions nor paradoxes, but simple unresolved puzzles that will eventually yield to careful, patient analysis. However, if having pondered, searched, and struggled, we remain baffled, we can relax. To our finite minds some philosophical puzzles seem impenetrable. At such points, science may actually be an assistance to faith, both by reminding us of the immaturity of our cognition (on a divine scale) and by suggesting that irreconcbale concepts may, from our perspective, be an essential characteristic of nature. Light is a wave and light is a particle, the physicists tell us. “There are trivial truths and great truths,” said the physicist Niels Bohr. “The opposite of a trivial truth is plainly false. The opposite of a great truth is also true.” #RandolphHarris 17 of 20
After grappling with the paradoxes and contradictions of faith we are left a frightful decision. The choice is between unbelief, which sees sheer madness the divine wisdom. To love with the mysteries of faith requires that we do not demand of God that we be able to comprehend His being. We must in the last analysis accept that as the Heavens are higher than the Earth or as a mature adult’s understanding is higher than a toddler’s, so God’s ways are higher than our own. It is good to be dumped on. How often? Occasionally. Why? It is a reminder. Of what? That this is not our World; that we are exiles somewhere between this World and the next. It is all right to hope, but not to put hope in this World. It is not so bad to be lied about. How often? Every now and then. Why? It is an experience. It draws us toward humility and shields us against vainglory. By and large we Devouts are virtuous gents. However, to be vilified in the marketplace, crucified in the monastery! That is what often happens, but who knows the real story? God knows. He is our witness. He will vouch for us when the Final Times comes. What happens when a person plants oneself firmly in Go? One learns one does not have to stay far for nourishment. What happens when that same person is tried and tested or besieged with bad thoughts? One comes to understand there is nothing without God, as John has written (15.5), and that one needs more. What happens when that person cries, groans, and puts to prayer all the miseries one suffers? It wears one down to the point that one desires death to come, that “one can be dissolved and be with Christ,” as Saint Paul wrote to the Philippians (1.23). #RandolphHarris 18 of 20
One or all these calamities will help the person of goodwill to take note. Perfect Security and Plentiful Peace—these commodities cannot be had, at least in this World. However, when we feel the great power of God, there will be a transformation rather than a loss. If humans live only wholly in beneficial harmonious feelings, if one consistently rejects all negative and destructive ones, the result must certainly be that one will enjoy better health in the body as one already enjoys the best in mind des have at the very leas a limited influence upon the body. This is proven by mental shock hastening the heartbeat; by worry acting on the nervous system and affecting the flow of secretions, thus contributing towards indigestion; by violent anger raising the blood pressure. Because fear liberates toxic poisons, the expression “died of fright” may be literally true. If one emotion brings a blush of blood to the face, another takes the blood away and leaves pallor. In the first case, it has led the minute arteries of the skin to expand; in the second case, it has led them to contract. If this is what a momentary state of mind can do to the body, imagine what a persistent state can do! Intense happiness felt on hearing some important good news will start a smile on the face. Intense anxiety wrinkles the forehead and depressed the mouth; if it becomes habitual and chronic, the bowels become constipated. These two facts about wholly opposite moods are known to nearly everyone, because the line of causality is straight, obvious, and universally witnessed. What is less known because harder to discern is the third fact that selfish inconsiderate stubbornness and constant hatred create the poison of uric acid in the bloodstream and his indirectly lead to rheumatism. What is first felt mentally is also most immediately reflected physically. #RandolphHarris 19 of 20
The Old World system lists the following inner causes of functional sickness: fear and untruthfulness weaken the kidneys; anger affects the liver; depression and worry affect the lungs; excessive joy affects the heart; overactive mentality affect the stomach; timidity, indecision, and cowardice affect the liver by producing insufficient bile. Consider the life of trees. Aside from the axe, what trees acquire from humans is inconsiderable. What humans may acquire from trees is immeasurable. From their mute forms there flow a poise, in silence; a lovely sound and motion in response to wind. What peace comes to those aware of the voice and bearing of trees! Trees do not scream for attention. A tree, a rock, has no pretence, only a real growth out of itself, in close communion with the universal spirit. A tree retains a deep serenity. It establishes in the Earth not only its root system but also those roots of its beauty and is unknown consciousness. Sometimes one may sense a glisten of that consciousness, and with such perspective, feel that humans are not necessarily the highest form of life. Thou didst choose us for Thy service from among all peoples, loving us and taking delight in us. Thou didst exalt us above all tongues by making us holy though Thy commandments. Thou hast drawn us near, O our King, unto Thy service and hast called us by Thy great and holy name. And Thou hast given us in love, O Lord our God, [Sabbaths for rest,] holidays for gladness, festivals and seasons for rejoicing. Thou hast granted us [this Sabbath day, and] this Feast of Unleavened Bread, the Season of our Freedom, this Feast of Weeks, the Season of the Giving of our Blessings, this Feast of Tabernacles, the Season of our Gladness, this Eighth Day Feast of Assembly, the Season of our Gladness, as a holy convocation, commemorating our liberation from shackles. #RandolphHarris 20 of 20
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Scripture Does Not Confine “Soulishness” to Humans and Neither Does Biology!
California is part of the United States of America, the most powerful country in the World. Now, I am not expecting you to believe me, but what I tell you is he truth. No passion so effectually robs the mind of all its powers of acting and reasoning as fear. Every civilization has a hidden code—a set of rules or principles that run through all its activities like a repeated design. As industrialism pushed across the planet, its unique hidden design became visible. It consisted of a set of six interrelated principles that programmed the behaviour of millions. Growing naturally out of the divorce of production and consumption, these principles affected every aspect of life from romance and sports to work and national security. Much of the angry conflict in our schools, businesses, and governments today actually centers on these half-dozen principles, as Second Wave people instinctively apply and defend them and Third Wave people challenge and attack them. However, this is getting ahead of the story. The most familiar of these Second Wave principles is standardization. Everyone knows that industrial societies turn out millions of identical products. Fewer people have stopped to notice, however, that once the market became important, we did more than simply standardize Coca-Cola bottles, light bulbs, and automobile transmissions. We applied the same principle to many other things. Among the first to grasp the importance of this idea was Theodore Vail who, at the turn of the century, built the American Telephone & Telegraph Company into a giant. (Not to be confused with the multinational ITT, the International Telephone & Telegraph Corporations.) #RandolphHarris 1 of 26
Working as a railway postal clerk in the late 1860’s, Mr. Vail had noticed that no two letters necessarily when to their destination via the same route. Sacks of mail traveled back and forth, often taking weeks or months to reach their destinations. Mr. Vail introduced the idea of standardized routing—all letter going to the same place would go the same way—and helped revolutionize the post office. When he later formed AT&T, he set out to place an identical telephone in every American home. Mr. Vail standardized not only the telephone handset and all its components but AT&T’s business procedures and administration as well. In a 1908 advertisement he justified his swallowing up small telephone companies by arguing for “a clearing-house of standardization” that would ensure economy in “construction of equipment, lines and conduit, as well as in operating methods and legal work,” not to mention “a uniform system of operating and accounting.” What Mr. Bail recognized is that to succeed in the Second Wave environment, “software”—id est, procedures and administrative routines—had to be standardized along with hardware. Mr. Vail was only one of the Great Standardizers who shaped industrial society. Another was Frederick Winslow Taylor, a machinist turned crusader, who believed that work could be made scientific by standardizing the steps each worker performed. In the early decades of this century Mr. Taylor decided that there was one best (standard) way to perform each job, one best (standard) tool to perform it with, and a stipulated (standard) time in which to complete it. #RandolphHarris 2 of 26
Armed with this philosophy, Mr. Taylor became the World’s leading management guru. In his time, and later, he was compared with Dr. Freud, Karl Marx, and Benjamin Franklin. Nor were capitalist employers, eager to squeeze the last ounce of productivity from their workers, alone in their admiration for Taylorism, with its efficiency experts, piecework schemes, and rate-busters. Communists shared their enthusiasm. Indeed, Vladimir Lenin urged Mr. Taylor’s methods be adapted for use in socialist production. An industrializer first and a Communist second, Mr. Lenin, too, was a believer in standardization. In Second Wave societies, hiring procedures as well as work were increasingly standardized. Standardized tests were used to identify and weed out the supposedly unfit, especially in the civil service. Pay scales were standardized throughout whole industries, along with fringe benefits, lunch hours, holidays, and grievance procedures. To prepare youth for the job market, educators designed standardized curricula. Men alike Alfred Binet and Lewis Terman devised standardized intelligence tests. School grading policies, admission procedures, and accreditation rules were similarly standardized. The multiple-choice test came into its own. The mass media, meanwhile, disseminated standardizing imagery, so that millions read the same advertisements, the same news, the same short stories. The repression of language used by marginalized ethnicities and cultures was implemented by central governments, combined with the influence of mass communications, led to the near disappearance of local and regional dialects or even whole languages, such as Welsh and Alsatian. #RandolphHarris 3 of 26
“Standard” American, English, French, or, for that matter, Russian, supplanted “nonstandard” languages. Different parts of the country began to look alike, as identical gas stations, billboards, and houses cropped up everywhere. The principle of standardization ran through every aspect of daily life. At an even deeper level, industrial civilization needed standardized weights and measures. It is no accident that one of the first acts of the French Revolution, which ushered the age of industrialism into France, was an attempt to replace the crazy-quilt patchwork of measuring units, common in preindustrial Europe, with the metric system and a new calendar. Uniform measures were spread through much of the World by the Second Wave. Moreover, if mass production required the standardization of machines, products, and processes, the ever-expanding market demanded a corresponding standardization of money, and even prices. Historically, money had been issued by banks and private individuals as well as by kings. Even as late as the nineteenth century privately minted money was still in use in parts of the United States of America, and the practice lasted until 1935 in Canada. Gradually, however, industrializing nations suppressed all nongovernmental currencies and managed to impose a single standard currency in their place. Until the nineteenth century, moreover, it was still common for buyers and sellers in industrial countries to haggle over every sale in the time-honoured fashion of a Cairo bazaar. #RandolphHarris 4 of 26
In 1825 a young Northern Irish immigrant named A. T. Stewart arrived in New York, opened a dry-goods store, and shocked customers and competitors alike by introducing a fixed price for every item. This one-price policy—price standardization—made Mr. Stewart one of the merchant princes of his era and cleared away one of the key obstacles to the development of mass distribution. Whatever their other disagreements, advanced Second Wave thinks shared the conviction that standardization was efficient. At many levels, therefore, the Second Wave brought a flattening out of differences through a relentless application of principle of standardization. Speculators were quick to see the financial opportunities in building commuter suburbs. Many of those who invested in streetcar lines were primarily interested in real estate profits rather than managing transit companies. Real estate speculators realized that having a streetcar line running to their properties did wonders for sales. The trolley was a subdivider’s dream, since previously marginal land that had been purchased at low cost could not be subdivided and sold at tremendous profit. Thus, for example, in Boston, the West End Line was originally established from Boston to Brookline by Henry Whitney to attract customers to his land. Nor was land speculation restricted to the largest cities. In Richmond, Virginia, where the electric streetcar had been invented, William Ginter built a streetcar line at his own expense in order to boom his north side upper-class commuter suburb of Ginter Parl. The streetcar line lost money, but the development more than made up for it in sold lots. #RandolphHarris 5 of 26
The most extensive system created primarily to sell real estate was developed by Henry E. Huntington in the Los Angeles, California USA area. His Pacific Electric Railway Company operated an extensive system of “Big Red” interurbans (heavier built streetcars for longer runs). Interurbans radiated out from Los Angeles throughout the Los Angeles basin area. Huntington consciously operated interurban streetcar lines to new areas at a loss in order to spur sales of his real estate holdings. Decades before the automobile was a potent force, Huntington’s interurbans had invented urban sprawl. Trying together spatially separate new communities of homeowners, the streetcars created the multicentered Los Angeles of today. Automobiles are often blamed for the sprawl of Los Angeles area; but the automobile did not create the sprawl—it simply allowed the orange groves between communities to be filled in. None of this is to suggest that trolley lines were not economic money-makers in their own right. Electrification of existing horsecar lines and consolidation of smaller companies into traction franchises made huge fortunes for company owners. The handful of owners of New York’s Metropolitan Street Railway Company made $100,000, 000 USD (approximately $3,130,174, 418.60 in 2021 dollars). In Chicago, Charles Yerkes, by astute business sense and a willingness to use bribery and unethical practices, had consolidated most of that city’s streetcars under his control. In so doing, he also became one of the most hated men in the city. His arrogant demand that he be given the sole franchise for the city for fifty years only failed to pass a bribed Chicago City Council because of the outage of an armed mob of city residents who stormed City Hall. (Unrepentant, Yerkes moved to England and bought the London Underground.) #RandolphHarris 6 of 26
Only after World War I did the streetcar companies, with their fixed nickel fares, increasing operating and maintenance costs, and aging equipment, becomes money-loosing operations. By this time, earlier excesses of the traction companies had made fare increases virtually impossible. In city after city transit companies were being sandwiched between rising costs and fixed revenues. Particularly during World War I, there were sharp increases in the wages paid transit operators, and older, heavily used equipment needed replacement. Most transit system, however, were tied to a 5-cent fare, and any attempt to raise fares led to massive public outcries. Given the fortunes made by earlier transit owner “robber barons,” there was little public sympathy for transit companies. Now was there any support for public subsidies or tax relief for what were seen as private companies. The use of public monies for the building and maintenance of roads for automobile usage was, on the other hand, viewed as necessary. Streetcar companies thus cut back on service and equipment, which in turned caused them to lose more riders to the faster and more flexible automobiles. Nor could bus lines ever win back automobile users. In spite of the riches initially going to the owners and investors, the electric street railways were a bargain for passengers. The standard fare was 5 cents, which was half the cost of the horsecars. Moreover, the consolidated trolley lines would take one anywhere in the system, and transfers were free. At the turn of the century, the trolleys were transporting customers to the extent of 2 billion trips a year. The streetcar had become an American way of life. From this point on, American city dwellers, and more important, suburbanites, would take easy and rapid mobility for granted as a basic right. #RandolphHarris 7 of 26
While the electric streetcar made middle-class suburbanization possible, the automobile was to make suburbanization the dominant residential pattern. As the twentieth century opened, the automobile was strictly a novelty—a rich man’s plaything. In all North America, there were only 8,000 horseless carriages, and most of these both expensive and highly unreliable vehicles. What changed North America into a continent of automobiles was Henry Ford’s Model T. The Model T was first introduced in 1908 and remained in production until 1927. The use of assembly line techniques and few variations (exempli gratia, Model T’s came in one colour—black) meant that the price of the “flivver” kept dropping during the two decades of its production. By the mid-1920s, a new basic Model T, which, when introduced, had cost $950.00 ($14,613.44 in 2021 dollars), could be bought for under $300 ($4,614.77 in 2021 dollars), while used models sold for as little as $50.00 ($769.13 in today’s dollars). (This promoted a social revolution as well, for it meant that young people with autos could easily escape the chaperonage of adults.) Ford’s assembly lines revolutionized auto manufacture by turning out a thousand completed cars every working day. The Model T looked ungainly, but although modestly powered, it was remarkably durable and dependable. Its high ground clearance meant it could navigate even rutted country roads, and it was so simple to repair that any farm boy could fix it. Moreover, the “Tin Lizzie” was inexpensive enough for the average middle-class urban or farm family to own. #RandolphHarris 8 of 26
By the time Ford finally brought out his new Model A in 1927, some 16 million Model T’s had been built, and every second vehicle on the road was a Ford. The rise in automobile registrations indicated how Ford’s assembly lines were bringing a revolution that was changing the face of America. Registrations jumped from 2.5 million in 1915 to 9 million in 1920. This was in spite of automobiles being defined as nonessential for production during the 1917-1918 period, when he United States of America was in World War I. By 1930 auto registrations has skyrocketed to 26.5 million, and in spite of the Great Depression, another 4.5 million cars were added during the 1930s. (Today the United States has 276 million cars registered with a population of 332 million people.) The widespread usage of automobiles by the 1920s meant that cars were being increasingly viewed as necessities rather than as simply recreational vehicles. The Sunday afternoon ride in the car might still take place, but for those suburbanites located near a rail or streetcar track, the auto was a commuting necessity. The automobile made possible the development of previously inaccessible land not served by mass transit. The consequence was a suburban middle-class housing boom in the 1920s. The wide interstitial areas between the transit lines could now be profitably developed. Land speculators, home builders, and those middle-class families owning an automobile no longer were tied to narrow corridors of development. By 1941 the Bureau of Public Roads reported that over 2,100 communities ranging in size up to 50,000 population were without any form of public transportation. Those commuters who could afford the cost of an auto could now drive to work and live where they pleased within a reasonable commuting distance. #RandolphHarris 9 of 26
Automobile suburbs were built at lower densities than earlier suburbs that were tied to fixed transit lines. Both newer and more established suburbs also began using the newly developed planning tool of zoning in order to exclude not only commercial activities but also inexpensive homes on small lots. Zoning laws came into widespread usage following the pioneering New York City Zoning Resolution of 1916 and subsequent court cases that ruled that zoning was a legal use of the police power of a municipality. Suburbs, whether upper or middle class, also sought to exclude not only less expensive homes, but also residents who did not match the racial, ethnic, and even religious makeup of existing residents. This was done in two ways. The simplest and most effective was through pressure on realtors not to show or sell homes to unwanted groups. Thus, if it were an all-Protestant suburb, Catholics or Jewish would be “steered” to other areas. The second method used was that of establishing for an area exclusive “restrictive covenants.” Restrictive covenants placed legal restrictions on property deeds, which prevented the resale of the property to specific groups. Some groups would have to pay well above market price, even if others were not interested in the home, just to be able to buy into the community because no one would sale to them or would not sale to them unless it was well above market value. As of 1950 over thirty-three percent of the homes in Los Angeles, California had restrictive covenants. By means of restrictive covenants and informal real estate practices, pre-World War II suburbs were stratified tightly according to race, ethnicity, and socioeconomic status. Only in 1948 did the Supreme Court say such restrictions were unenforceable, and not until the 1968 Fair Housing Act were restrictive covenants declared illegal. #RandolphHarris 10 of 26
During the 1920 middle-class, auto-based suburbs sprang up surrounding every major city. The pattern of auto-based suburbs continued, although at a far reduced pace, throughout the Depression years of 1930s. By the eve of World War II, the auto had become the prime means of suburbanites, and even many city dwellers, commuting to work. This was true even in the older suburbs having public transit. In fact, by the beginning of the 1930s, over half of the commuter in all but the largest cities already were driving to work. Commuters in New York and Chicago still relied primarily on mass transit lines, but mot of those in Washington, Cincinnati, St. Louis, Milwaukee, Kanas City, and Los Angeles drove. New York, and to a lesser extent Chicago, retained reliance on public transport in the center of the city both because there were few places for commuters to park their automobiles. Even today one finds New Yorkers who do not and cannot drive. However, in smaller cities, even before the mass suburbanization following World War II, the American suburbanite was committed to automobile commuting. Commuter suburbs built before the second World War largely were bedroom suburbs. They remained dependent on the central city for employment, entertainment, major shopping, and most services. However, they were fiercely politically and legally independent. The result was that the city, which had earlier lost it ability to annex suburbs along the railroad and streetcar corridors, now was virtually surrounded by suburban entities. The city had been encircled and banded by a ring of municipalities so that annexation was virtually impossible. #RandolphHarris 11 of 26
All of the consequences of this inability to expand were not perceived in the 1920s and 1930s. During the 1920s, the cities were economically strong, and during the Depression the focus was on retrenchment. There was little concern about the problems of suburbs liming city growth. Only during the housing boom following World War II did all of the consequences of banding the city with a ring of independent suburbs become evident. Evolutionary psychologists have explored our presumed human special capacity for altruism—for selflessly helping and caring for others. The theologian Jurgen Moltmann has said that self-giving is “God’s trinitarian nature, and is therefore a mark of all His works.” Clearly, self-giving is found not just in God’s human work. “Aiding others at the cost or risk to oneself is widespread in the animal kingdom,” notes Frans de Waal. So, there goes another claim to our uniqueness. Scripture does not confine “soulishness” to humans and neither does biology. However, as we have also seen, just because two behaviours are superficially similar is no reason to assume that the underlying mechanism and thinking patterns are identical. Self-giving, self-sacrificing behaviours are superficially similar is no reason to assume that the underlying mechanisms and thinking patterns are identical. Self-giving, self-sacrificing behaviour appears in different animals. However, that in itself tell us nothing about what underlies those behaviours. Self-giving behaviour may, for example, occur with or without self-awareness. Dr. De Waal had no doubt that “evolution has produced the requisites for mortality: a tendency to develop social norms and enforce the, to capacities of empathy and sympathy, mutual assistance and a sense of fairness, the mechanisms of conflict resolution, and so on.” #RandolphHarris 12 of 26
It seems, therefore, that there are good arguments for believing that some aspects of self-giving and self-limiting behaviour have developed over evolutionary history and become more and more pronounced among nonhuman primates. Those of us who begin from theistic presuppositions can see embedded with creation the seeds, development, and fruit of self-giving behaviour, which is built into the brain and has fully flowered in humankind. Such behaviour is not rigidly determined but is expressed moment to moment as people live in community and make personal choices. We need not deny the emergence of self-giving behaviour, which is built into the brain and has fully flowered in humankind. Such behaviour is not rigidly determined but is expressed moment to moment as people live in community and make personal choices. We need not deny the emergence of self-giving altruism in primate in order to defend the unique self-emptying sacrifice of Jesus Christ. That, we believe, was a unique and ultimate act that sets Christ apart from all others. If evolutionary science nevertheless seems to erode one’s sense of our mystery and spiritual significance, consider this: knowing how something came to be and how it works need never destroy our appreciation for its beauty and uniqueness. A music student who comes to understand the physics of organ sound can still savour the grandeur of Bach played on a great organ. As long ago as the fifth century, St. Augustine was able to express this awe from human creatures embedded in a long history: “The Universe was brought into being in a less than fully formed state, but was gifted with the capacity to transform itself from unformed matter into a truly marvelous array of structures and life forms.” #RandolphHarris 13 of 26
Looking back to the birth of the Universe also evokes our sense of awe. It blows our minds—the entire Universe apparently inflating in an essential instant from a mere point to cosmological size. Scientists tells us that if energy in this Big Bang hand been infinitesimally less, the Universe would have collapsed back on itself. Had it been the teeniest bit more, the resulting thin Universe would never have supported life. As it is, the Universe is exquisitely “fine-tuned,” just precisely right to produce intelligent beings. Is there a benevolent Creator behind it? Although science is silent on that, it does offer us an amazing picture of an extraordinary nature that over time has given rise to everything from bacteria to the human brain. Our nature may be, as the Bible says, from dust to dust, but we are also amazing, priceless creatures, made in God’s own image for relationship with one another and with our creator. Therefore, the study of animal behaviour and cognition has a long history in psychology and poses no troubling issues for Christians. Attempts to specify uniquely human traits, such as the ability to read others’ minds, to display self-giving altruism, or to use language, have foundered with observations of animal mind reading and animal altruism, and with the training of chimpanzees to communicate by sign. However, then, scholars remind us that surface behaviour similarities between humans and other animals need not signify identical underlying processes. Moreover, animal cognition and helping is only a budding form of human thinking and altruism, and but a pale reminder of the infinite intelligence and love of God. #RandolphHarris 14 of 26
Finally, acknowledging the long emergence of life on Earth need not diminish by one iota our sense of awe at our own mysterious workings and spiritual significance. We must infer that the first words humans used had a much broader meaning in their minds than do those used in languages that are already formed; and that, being ignorant of the division of discourse into its constitutive parts, at first they gave each word the meaning of a whole sentence. When they began to distinguish subject from attribute and very from noun, which was no mean effort of genius, substantives were at first only so many proper nouns; the [present] infinitive was the only verb tense; and the notion of adjectives must have developed only with considerable difficulty, since every adjective must have developed only with considerable difficulty, since every adjective is an abstract word, and abstractions are difficult and no particularly natural operations. At first each object was given a particular name, without regard to genus and species which for those first founders were not in a position to distinguish; and all individual things presented themselves to their minds in isolation, as they are in the spectacle of nature. If one oak tree was called A, another was called B. [For the first idea one draws from two things is that they are not the same; and it often requires quite some time to observe what they have in common.] Thus the more limited the knowledge, the more extensive becomes the dictionary. The difficulty inherent in all this nomenclature could not easily be alleviated, for in order to group beings under various common and generic denominations, it was necessary to know their properties and their differences. Observations and definitions were necessary, that is to say, natural history and metaphysics, and far more than men of those times could have had. #RandolphHarris 15 of 26
Moreover, general ideas can be introduced into the mind only with the assistance of words, and the understanding grasps them only through sentences. That is one reason why animals cannot form such ideas or even acquire the perfectibility that depends on them. When a monkey moves unhesitatingly from one nut to another, does anyone think the monkey had the general idea of that type of fruit and that one compares its archetype with these two individuals? Undoubtedly not; but the sight of one of these nuts recalls to one’s memory the sensations one received of the other; and one’s eyes, modified in a certain way, announce to one’s sense of taste the modification it is about to receive. Every general idea is purely intellectual. The least involvement of the imagination thereupon makes the idea particular. Try to draw for yourself the image of a tree in general; you will never succeed in doing it. In spite of yourself, it must be seen as small or large, barren or leafy, light or dark; and if you were in a position to see in it nothing but what you see in every tree, this image would no longer resemble a tree. Purely abstract beings are perceived in the same way, or are conceived only through discourse. The definition of a triangle alone gives you the true idea of it. As soon as you behold one in your mind, it is a particular triangle and not some other one, and you cannot avoid making its lines to be perceptible or it plane to have a colour. It is therefore necessary to utter sentences, and thus to speak, in order to have general ideas. For as soon as the imagination stops, the mind proceeds no further without the assistance of discourse. If, then, the first inventors of language could give names only to idea thy already had, it follows that the firs substantives could not have been anything but proper nouns. #RandolphHarris 16 of 26
However, when, by means I am unable to conceive, our new grammarians began to extend to extend their ideas and to generalize their words, the ignorance of the inventors must have been subjected this method to very strict limitations. And just as they had at first unduly multiplied the names of individual things, owning to their failure o know the genera and species, they later made too few species and genera, owing to their failure to have considered beings in all their differences. Pushing these divisions far enough would have required more experience and enlightenment than they could have had, and more investigations and work then they were willing to put into it. Now if even today new species are discovered everyday that until now had escaped the attention of humans who judged things only on first appearance! As for primary classes and the most general notions, it is superfluous to add that they too much have escaped them. How, for example, would they have imagined or understood the words “matter,” “mind,” “substance,” “mode,” “figure,” and “movement,” when our philosophers, who for so long have been making use of them, have a great deal of difficulty understand them themselves; and when, since the ideas attached to these words are purely metaphysical, they found no model of them in nature? I stop with these first steps, and I implore my judge to suspend their reading here to consider, concerning the invention of physical substantives alone, that is to say, concerning the easiest part of the language to discover, how far language still had to go in order to express all the thoughts of humans, assume a durable form, be capable of being spoken in public, and influence society. #RandolphHarris 17 of 26
I implore them to reflect upon how much time and knowledge were needed to discover numbers, abstract words, aorists, and all the tenses of verbs, particles, syntax, the connecting of sentences, reasoning, and the forming of all logic of discourse. As for myself, being shocked by the unending difficulties and convinced of the almost demonstrable impossibility that languages could have arisen and been established by merely human means, I leave to anyone who would undertake it the discussion of the following difficult problem: which was the more necessary: an already formed society for the invention of languages, or an already invented language for the establishing of society? Whatever these origins may be, it is clear, from the little care taken by nature to bring humans together through mutual needs and to facilitate their use of speech, how little she prepared them for becoming habituated to the ways of society, and how little she contributed to all that humans have done to establish the bonds of society. In fact, it is impossible to imagine why, in that primitive state, one human would have done to establish the bonds of society. In fact, it is impossible to imagine why, in that primitive state, one human would have a greater need for another human than a monkey or a wolf has for another of its respective species; or, assuming this need, what motive could induce the other human to satisfy it; or even, in this latter instance, how they could be in mutual agreement regarding the conditions. I know that we are repeatedly told that nothing would have been so miserable as a human in that state; and if it is true, as I believe I have proved, that it is only after many centuries that humans could have had the desire and the opportunity to leave that state, that would be charge to being against nature, not against one whom nature have thus constituted. #RandolphHarris 18 of 26
However, if we understand the word miserable properly, it is a word which is without meaning or which signifies merely a painful privation and suffering of the body of the soul. Now I would very much like someone to explain to me what kind of misery can there be for a free being whose heart is at peace and whose body is in good health? I ask which of the two, civil, or natural life, is more likely to become insufferable to those who live it? We see about us practically no people who do not complain about their existence; many even deprive themselves of it to the extent they are able, and the combination of divine and human laws is hardly enough to stop his disorder. I ask if anyone has ever heard tell of a savage who was living in liberty ever dreaming of complaining about one’s life and of killing oneself. Let the judgment therefore be made with less pride on the side real misery lies. On the other hand, nothing would have been so miserable as savage humans, dazzled by enlightenment, tormented by passions, and reasoning about a state different from one’s own. It was by a very wise providence that the latten faculties one possessed should develop only as the occasion to exercise them presents itself, so that they would be neither superfluous nor troublesome to one beforehand, nor underdeveloped and useless in time of need. In instinct alone, humans had everything they needed in order to live in the state of nature; in a cultivated reason, one has only what one needs to live in society. #RandolphHarris 19 of 26
Others have said that pre-existing merits in this life are the reason and cause of the effect of predestination. For the Pelagians taught that the beginning of doing well came from us; and the consumption from God: so that it came about that the effect of predestination was granted to one, and not to another, because the one made a beginning by preparing, whereas the other did not. However, against this we have the saying of the Apostle (2 Corinthians 3.5), that “we are not sufficient to think anything of ourselves as of ourselves.” Now no principle of action can be imagined previous to the act of thinking. Wherefore it cannot be said that anything begun in us can be the reason of the effect of predestination. And so others said that merits following the effect of predestination are the reason of predestination; giving us to understand that God gives grace to a person, and pre-ordains that He will give it, because He knows beforehand that He will make good use of that grace, as if a king were to give a horse to a soldier because he knows he will make good use of it. However, these seem to have drawn a distinction between that which flows from grace, and that which flows from free will, as if the same thing cannot come from both. It is, however, manifest that what is of grace is the effect of predestination; and this cannot be considered as the reason of predestination, since it is contained in the notion of predestination. Therefore, if anything else in us be the reason of predestination, it will outside the effect of predestination. Now there is no distinction between what flows from free will, and what is of predestination; as there is no distinction between what flows from a secondary cause and form a first cause. For the providence of God produces effects through the operation of secondary causes. Wherefore, that which flows from free-will is also of predestination. #RandolphHarris 20 of 26
We must say, therefore, that the effect of predestination may be considered in a twofold light—in one way in particular; and this there is no reason why one effect of predestination should not be the reasons or cause of another; a subsequent effect being the reason of a previous effect, as its final cause; and the previous effect being the reason of the subsequent as its meritorious cause, which is reduced to the disposition of the matter. Thus we might say that God pre-ordained to give glory on account of merit, and the He pre-ordained to give grace to merit glory. In another way, the effect of predestination may be considered in general. Thus, it is impossible that the whole of the effect of predestination in general should have any causes coming from us; because whatsoever is in humans disposing them towards salvation, is all included under the effect of predestination; even the preparation for grace. For neither does his happen otherwise than by divine help, according to the prophet Jeremias (Lam 5.21): “covert us, O Lord, to Thee, and we shall be converted.” Yet predestination has in this way, in regard to its effect, the goodness of God for its reason; towards which the whole effect of predestination is directed as to an end; and from which it proceeds, as from its first moving principle. The use of grace foreknown by God is not the cause of conferring grace, except after the manner of a final cause; as was explained above. Humans kill for love, for revenge, for survival, even for ideas. Perhaps it is part of human nature, but in this survival, must we also be taught to hate? Predestination has its foundation in the goodness of God as regards its effects in general. Considered in its particular effect, however, one effect is the reason of another; as already stated. #RandolphHarris 21 of 26
The reason for predestination of some, and reprobation of others, must be sought for in the goodness of God. Thus He is said to have made all things through His goodness, so that the divine goodness might be represented in things. Now it is necessary that God’s goodness, which it itself is one and undivided, should be manifested in many ways in His creation; because creatures in themselves cannot attain to the simplicity of God. Thus it is that for the completion of the Universe there are required different grades of being; some of which hold a high and some a low place in the Universe. That this multiformity of graces may be preserved in things, Go allows some evils, lest many good things should never happen, as was said above. Let us then consider the whole of the human race, as we consider the whole of the Universe. God will to manifest His goodness in humans; in respect to those whom He predestines, by means of His mercy, as sparing them; and in respect of others, whom He reprobates, by means of His justice, in punishing them. This is he reason why God elects some and rejects others. To this the Apostle refer, saying (Romans 9.22, 23): “What if God, willing to show His wrath [that is, the vengeance of His justice], and to make His power known, endured [that is, permitted] with much patience vessels of wrath, fitted for destruction; that He might show the riches of His glory on the vessels of mercy, which He hath prepared unto glory,” and (2 Timothy 2.20): “But in a great house there are not only vessels of gold and silver; but also of wood and of Earth; and some, indeed, unto honour, but some unto dishonour.” #RandolphHarris 22 of 26
Yet why God chooses some for glory, and reprobates others, has no reason, expect the divine will. Whence Augustine says (Tract. Xxvi. In Joan): “Why He draws one, and another He draws not, seek not to judge, if thou dost not wish to err.” Thus too, in the things of nature, a reason can be assigned, since primary matter is although uniform, why one part of it was fashioned by God from the beginning under the form of fire, another under the form of Earth, that there might be a diversity of species in things of nature. Yet why this particular part of matter is under this particular form, and that under another, depends upon the simple will of God; as from the simple will of the artificer it depends that this stone is in part of the wall, and that in another; although the plan requires that some stones should be in this place, and some in that place. Neither on this account can there be said to be injustice in God, if He prepares unequal lots for unequal things. This would be altogether contrary to the notion of justice, if the effect of predestination were granted as a debt and not gratuitously. In things which are given gratuitously, a person can give more or less, just as one pleases (provided one deprives nobody of one’s due), without any infringement of justice. This is what the master of the house said: “Take what is thine, and go thy way. It is not lawful for me to do what I will? (Matthew 20.14, 15). Hail, holy Light. Saint John of the Cross, held unjustly as a prisoner, found his cell filled with light as he dreamed one night the Virgin appeared to him promising help if he escaped. Marinus, the Danish mystic, told me that Jesus appeared to him in meditation surrounded by a ball of light. #RandolphHarris 23 of 26
We want peace, of course, but sometimes we do not want to spend a lot of time trying to acquire it. Instead, we lose ourselves in the crowd, intrude ourselves into foreign affairs—that is to say, in affairs outside the monastery walls. Continue to do that, and we will surely lose what little peace we have. What is the attraction outside? Why do we pounce on every invitation, attend every function? Why do we ignore every chance to gather ourselves within? Blessed are those who live uncomplicated lives, for they shall have heads without headaches. Why have some Saints been such perfect models of the contemplative life? Because they strove to deaden their Earthly desires. In doing so they were not without some spiritual guile. They emptied out the innermost parts of their hidden hearts so they could cling to God. Inside the walls we play too much with our pet distractions; outside, we mingle too often with the passing parade. Rarely do we stamp out a vice completely. Daily do we forget to light a candle under ourselves. Rarely do we achieve the perfection that is possible within one day. And so we remain neither particular pretension. If we were maximally dead to ourselves and only minimally involved with others, then we could divine the divine, that is to say experience some of the delights in the Heavenly Garden. However, are we not, so we cannot. Our passion and concupiscences are plants, wildly successful plants chocking everything in sight. About to swing on down the road to perfection in the merry hope of following the Saints, we take a header on the first cobble and howl to high Heaven! Bruised knees, bruised feelings, we decide to stay home and nurse our hurts, not all that unhappy, it has to be admitted, about postponing the trip for the thousandth time. #RandolphHarris 24 of 26
Hold your ground like the brave embroiled in battle; that is what we should do. Have no fear. God will give us a sign from above. For He is prepared to help those who slug it out for a greater glory. After all, He promotes the fights, He says, so we can enjoy the victories. Spiritual progress, that is what we are concerned about here. Observing only the externals of our religion is not enough. Devotion will dry up if that is all we are going to do. Our garden’s overrun. Let us put ax to the root. Let us purge ourselves of the spurge, the gorse and the vetch, the cattail and the creeper. That is to say, as the Gospel of Matthew exhorts (3.10), let us root out our passions, the deadly nightshades that haunt our patch. Only then will the roses emerge. Stamp out just one vice a year, and you will soon be a perfect individual. That is a piece of common wisdom but, apparently, experience tells us otherwise. In the beginning of our monastic life, we were more obedient and more observant than we are today, many years after our first vows. Or so it seems in retrospect. Fervor and progress ought to inch along each day—that is the way it was in the Great Bernard’s day, or so he said in one of his sermons (27.5), when many of his monks managed to retain their firs fervor for a lifetime. However, nowadays it is an eyebrow raider if some boke can retain just a smidge of his first fervor for a few weeks! What is the moral? No pan, no gain. If we had undergone more pain at the beginning, we would have more gain by now. And would not that be nice? #RandolphHarris 25 of 26
Not to do what you are used to is hard. Harder still, to do what you are not accustomed to. However, if you do not make it a practice of dealing with the small annoyances, you will be helpless in the face of a big challenge. Make no mistake about it. Self-denial is what we are talking about here. Now is the time to make a new start. Resist your inclination. Unlearn your bad behaviour, lest it lead you little by little to worse behavior. Oh, if you would only make a turnaround! You would start pleasing yourself and stop annoying others. Living your life well, that is the way to pay more attention to your spiritual progress. O God, my mother, my father, lord of the hills, lord of the valleys, lord of the forest, please be patient with me. I am about to do what has always been done. Now I make you an offering, that you may be warned: I am about to charm your heart. Perhaps you will have the strength to endure it. I am going to work you in order that I may live. Let no animal purse me, no snake, no scorpion, no wasp annoy me, no failing timber hit me, no ax, no machete catch me. With all my heat I am going to work you. Thou art our Almighty God, O Lord eternal; how mighty is Thy name in all the Earth! And the Lord shall be King over all the Earth; on that day shall the Lord be One and His name one. As it is written in holy Scripture: The Lord shall reign forever; Thy God, O Zion, shall be Sovereign unto all generations. Hallelujah. Unto all generations we will declare Thy greatness, and to all eternity we will proclaim Thy holiness. Our mouth shall ever speak Thy praise, O our God, for Thou art a great and holy God and King. Blessed art Thou, O Lord, the Holy God. #RandolphHarris 26 of 26
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Father God, I am at Peace Today Because I Know You are in Control!
We should live our lives as though Christ were coming this afternoon. God desires to dwell in the midst of His redeemed people on His own terms and His own grounds. That is, Divine holiness having dealt with human’s sinfulness. “As obedient children, do not conform to the evil desires you had when you lived in ignorance. However, just as one who called you is holy, be holy in all you do; for it is written: ‘By holy, because I am holy,’” reports 1 Peter 1.14-15. The same giant wedge that split producer from consumer in Second Wave societies also split work into two kinds. This had an enormous impact on family life, gender roles, and on our inner live as individuals. One of he most common gender stereotypes in industrial society defines men as “objective” in orientation, and women as “subjective.” If there is a kernel of truth here, it probably lies not in some fixed biological reality but in the psychological effects of the invisible wedge. In Firs Wave societies most work was performed in the fields or in the home, with the entire household toiling together as an economic unit and with most production destined for consumption within the village or manor. Work life and home life were fused and intermingled. And since each village was largely self-sufficient, the success of the peasants in one place was not dependent upon what happened in another. Even within the production unit most workers performed a variety of tasks, swapping and shifting roles as demanded by the season, by sickness, or by choice. The preindustrial division of labour was very primitive. As a result, work in First Wave agricultural societies was characterize by low levels of interdependency. #RandolphHarris 1 of 26
The Second Wave, washing across Britain, France, Germany, and other countries, shifted work from field and home to factory, and introduced a much higher level of interdependency. Work now demanded collective effort, division of labour, coordination, the integration of many different skills. Its success depended upon the carefully scheduled cooperative behaviour of thousands of far-flung people, many of whom never laid eyes on one another. The failure of a major steel mill or glass factory to deliver needed supplies to an auto plant could, under certain circumstances, send repercussions throughout a whole industry or regional economy. The collision of low- and high-interdependency work produced severe conflict over roles, responsibilities, and rewards. The early factory owners, for example, complained that their workers were irresponsible—that they cared little about the efficiency of the factory, that they went fishing when most needed, engaged in horseplay, or turned up drunk and could not pony up their rent money because they blew it at the tavern. In fact, most of the early industrial workers were rural folk who were accustomed to law interdependency, and had little or no understanding of their own role in the overall production process or of the failures, breakdowns, and malfunctions occasioned by their “irresponsibility.” Moreover, since most of them earned pitiful wages, they had little incentive to care. However, Mrs. Winchester, at the time, paid her workers triple the market rate, and provided them housing, not in the main mansion, but in other Victorian farm houses located on the original 768 acres she owned. #RandolphHarris 2 of 26
In the clash between these two work systems, the new forms of work seemed to triumph. More and more production was transferred to the factory and office. The countryside was stripped of population. Millions of workers became part of high-interdependence networks. Second Wave work overshadowed the old backward form associated with the First Wave. This victory of interdependence over self-sufficiency, however, was never fully consummated. In one place the older form of work stubbornly held on. This place was the home. Each home remained a decentralized unit engaged in biological reproduction, in child-rearing, and in cultural transmission. If one family failed to reproduce, or did a poor job of rearing it children and preparing them for life in the work system, its failures did not necessarily endanger the accomplishment of those tasks by the family next door. Housework remained, in other words, a low-interdependency activity. The housewife continued, as always, to perform a set of crucial economic functions. She “produced.” However, she produced for Sector A—for the use of her own family—not for the market. As the husband, by and large, marched off to do the direct economic work, the wife generally stayed behind to do the indirect more advanced form of work; the woman was left behind to take care of the other, more backward form of work. He moved, as it were, into the future; she remained in the past. This division produced a split in personality and inner life. The public or collective nature of factory and office, the need for coordination and integration, brought with it an emphasis on objective analysis and objective relationships. #RandolphHarris 3 of 26
Men, prepared from boyhood for their role in the shop, where they would move in a World of interdependencies, were encouraged to become “objective.” Women, prepared from birth for the tasks of reproduction, childrearing; and household drudgery, performed to a considerable degree in social isolation, were taught to be “subjective”—and were frequently regarded as incapable of the kind of rational, analytic thought that supposedly went with objectivity. Not surprisingly, women who did leave the relative isolation of the household to engage in interdependent production were often accused of having been defeminized, of having grown cold, tough, and—objective. Gender differences and gender role stereotypes, moreover, were sharpened by misleading indemnification of men with production and woman with consumption, even though men also consumed and women also produced. In short, while women were oppressed long before the Second Wave began to roll across the Earth, the modern “war of the roses” can be traced in large measure to the conflict between two work-styles, and beyond that to the divorce of production and consumption. The split economy deepened the gender split as well. What we have seen so far, therefore, is that once the invisible wedge was hammered into place, separating producer from consumer, a number of profound changes followed: A market had to be formed or expanded to connect the two; new political and social conflicts sprang up; new gender roles were defined. However, the split implied far more than this. It also meant that all Second Wave societies would have to operate in similar fashion—that they would have to meet certain basic requirements. #RandolphHarris 4 of 26
Whether the object of production was profit or not, whether the “means of production” were public or private, whether the market was “free” or “planned,” whether the rhetoric was capitalist or socialist made no difference. So long as production was intended for exchange, instead of use, so long as it has to flow through the economic switchboard or market, certain Second Wave principles had to be followed. Once these principles are identified, the hidden dynamics of all industrial societies are laid bare. Moreover, we can anticipate how Second Wave people typically think. For these principles added up to the basic rules, the behaviour code book, of Second Wave civilization. It is difficult to fully understand the tremendous importance of the electric streetcar to the development of American suburbs. The electric streetcar literally changed the physical shape of metropolitan areas. It also contributed mightily to the modern residential pattern where one’s area of residence tells a great deal about one’s socioeconomic status. Electric streetcars permitted the construction of economically and socially homogenous suburbs. There had been numerous attempts to build an electric streetcar, but the first successful—that is, reliable—system was put into operation in Richmond, Virginia USA, in 1888. The system was designed by Frank Sprague, an inventor and electrical engineer who had earlier worked under Thomas Edison. Dr. Frank Sprague’s system was relatively straightforward. Electric current was transferred from an overhead line to the electric motor powering the wheels by means of a troller, or trolley, that was held against the overhead line by means of a spring. However, when Dr. Sprague signed the Richmond contract in 1887, much of the necessary equipment had yet to be designed, much less built and tested. #RandolphHarris 5 of 26
Moreover, Dr. Sprague’s contract specified that unless he could build a fully working system within a year that was acceptable to the Richmond officials, they would pay nothing. Dr. Sprague assumed the full cost of designing and building the entire system. To the delight of the city fathers and mothers, the system worked as specified. Dr. Sprague’s design was clearly superior to any of the experimental systems that had been tested elsewhere and found unreliable. Dr. Sprague’s system proved to be both safe and reliable. Within a year twenty other cities had brought Dr. Sprague’s system and he was both a famous and rich man. Dr. Sprague’s new electric streetcars were adopted in city after city with remarkable speed. Horse-drawn car lines, which accounted for two-third of all streetcar lines in 1890, the remainder being mostly cable system, had virtually vanished a mere decades later. Seldom has any invention so completely replaced its predecessors in such a short period. Electric streetcars had clear advantage over the earlier cable and horse-drawn systems. Electric streetcars could average 15 miles per hour, which was a least double and sometimes triple the speed of its cable and horse-drawn competitors. Moreover, the trolleys had over three times the carrying capacity of the horse-drawn cars without any of the pollution. The electric systems also cost far less to build and operate than cable systems. By 1902 electric trolleys accounted for 97 percent of all streetcar milage, with 2 percent still operated by cable care lines and only 1 percent of horse cars. #RandolphHarris 6 of 26
The electric streetcars, which provided comparatively high-speed transit for a modest 5-cent fare, changed the way urban-area dwellers lived. There no longer was any necessity for middle-class families to live within walking distance of their place of work. Industrialization was making residence near one’s work less attractive, while the streetcar meant it was not possible for middle-class employees to live in suburbs (Municipal Statistic Areas) as far as 10 or even 12 miles from the central business district and commute both rapidly and inexpensively. Within a short period, new middle-class residential suburbs were being constructed along the right-of-way of the streetcar lines. The burgeoning streetcar suburbs made it possible for the middle class to live in new housing areas on the city’s fringe while still being able to commute within thirty minutes to downtown offices and even shop at downtown department stores. From 1890 to 1920, the streetcar dominated metropolitan transport. The very shape of the metropolitan area changed. Previously, outer growth had occurred more or less everywhere on the periphery where growth was not constrained by geography. The electric streetcar, by contrast, restricted growth to narrow, fingerlike development along the streetcar tracks. Real estate developers built homes paralleling the tracks, but only to a depth of a few blocks on either side. The interstitial areas remained undeveloped. The special configuration of the American city changed from that of a compact city to that of a star-shaped metropolitan area. #RandolphHarris 7 of 26
The streetcar lines, which opened up outlying sites for development, often also made the existing city homes of the well to do and the upper-middle class living along major city thoroughfares less desirable. Living along an electric streetcar line was extremely noisy. Streetcars, in those days, made a great deal of clamour with squealing wheels and changing bells, and their constant passage created major noise pollution for those living in homes adjacent to the trolly line. On a hot summer’s night, with all the windows open, the jarring sound of screeching metal on metal made sleep difficult. Once-quiet residential streets became noisy streetcar lines. As a consequence, those who could afford to move o quieter and more sedate surroundings—usually further out. Because a location along the streetcar line was good for business, retail stores frequently opened stores in what were previously residences. A common pattern was for a storefront extension to be built out to the sidewalk on what was originally the front yard of a home. This pattern consisting of a shop in front with the original house behind can still be seen in many older cities today. Middle-class residents of turn-of-the-century streetcar suburbs also found that their new homes had practical advantages beyond that of fast transportation to the city. Sewer lines, water lines, and gas lines tended to be installed along the street right-of-way, while electric and telephone poles paralleled the tracks. This was comparatively inexpensive for the utilities (usually private companies) to do, since it did not involve ripping up already-paved streets. #RandolphHarris 8 of 26
Suburbanites, being well-off, were also ideal customers from the business standpoint. Thus, outlying streetcar suburbs often received the services of the new utilities well before hey came to working-class areas of the city. Outer areas built at the turn of the century had from their time of construction “modern” advantages such as toilets and electricity. By contrast, some poor city neighbourhoods still had to use outhouses and light their homes with kerosene. At the time of World War I, three-quarters of American homes still did not have electric service. Even more important than the physical and quality-of-life differences between the city and the suburbs were the emerging social differences. Simply put, the suburban trolley lines allowed the upper-middle and middle class to move out. The technology of the steam railroad had allowed the well-to-do of earlier decades to separate their place of work from their place of residence. Now the technology of the streetcar allowed the middle class to do the same. The new suburban areas were almost exclusively middle class. The poor were excluded from the new subdivisions. Homogeneous economic and social communities replaced the more mixed pattern of the earlier walking city. Segregation of population as well as of land uses was becoming the norm. By providing the means for the middle class to move out of the city, the trolley provided a physical inheritance of housing type and distribution that we can still see throughout North America. Newer and more affluent homes on larger lots were built in outlying areas. #RandolphHarris 9 of 26
As one would ride the streetcar from center to suburb, there would be a clear upgrading in the size and quality of residences. When traveling the old street car routes, even over a century later, the patterns can still be clearly through the cities of the east coast and middle west today. Many of what were new middle-class neighbourhoods at the turn of the century became residences of the metropolis’ working class and poor, but now they are becoming the neighbourhoods of the affluent due to expanding businesses and economic growth, and a lot of people are dying to get their hands on old building, Brownstones, Victorians and redevelop them or find land near the city to copy these designs. Essentially the pattern of an inverse relationship between the centrality of residence and socioeconomic status of those occupying the property reverted to its original target group. While the electric streetcar lines certainly did not invent social and economic exclusivity, the trolleys did facilitate the separation of the city into homogenous socioeconomic, ethnic, and racial enclaves. The suburbs, in addition to being heavily middle class, also differed in ethic composition from the central city. The turn of the century was the high tide of southern and eastern European immigration to the United States of America. Ellis Island received over a million immigrants a year during the first decade to the twentieth century. The industrial cities of the east and Midwest were the principal destinations of these Italian, Polish, Slavic, and Jewish immigrants. As of 1900, over three-quarters of the population of cities such as New York, Boston, Cleveland, and Chicago were listed by the Bureau of the Census as being of foreign stock. #RandolphHarris 10 of 26
That is, the census listed the cities as being foreign because most of their population was born outside of the United States of America, or their parents were born outside of the United States of America. Suburbs, by contrast, were overwhelmingly WASP (White, Anglo-Saxon, Protestant). The new suburbs allowed those who feared the menace of “rum, Romanism, and rebellion” to escape to segregated neighbourhoods. Those who were uncomfortable living in a city teeming with foreign immigrants now had a convenient and comfortable alternative. Additionally, the suburbs offered middle-class WASPs the opportunity to remove themselves and their families from both the taxes and immigrant-dominated political machines of the city. Suburban enclaves were essentially homogeneous in social, economic, and ethnic composition. By the time of World War I, the pattern of a segregated urban area had become the norm. The poor and ethic working class lived in the central city, while the affluent and middle-class nonethnics increasingly commuted from out-city and suburban areas. However, in capital cities like Sacramento, California USA, some politicians built mansions near and around the state capitol so they could walk to work. Developers also created apartment buildings on N Street and a senator’s hotel on 15th street for political to live in. Were we to want to suppose a savage human as skilled in the art of thinking as our philosophers make one out to be; were we, following their example, to make one full-fledged philosophers, discovering by oneself the most subline truths, and, by chains of terribly abstract reasoning, forming for oneself maxims of justice and reason drawn from the love of order in general or from the known will of one’s Creator. #RandolphHarris 11 of 26
In a word, we were to supposed there was in one’s mind as much intelligence and enlightenment as one needs, and is in fact found to have dullness and stupidity, what use would the species have for all that metaphysic, which could not be communicated and which would perish with the individual who would have invented it? What progress could the human race make, scattered in the woods among animals? And to what extent could humans mutually perfect and enlighten one another, when, with neither a fixed dwelling nor any need for one another, they would hardly encounter one another twice in their lives, without knowing or talking to one another. Let us consider how many ideas we owe to the use of speech; how much grammar trains and facilitates the operations of the mind. And let us think of the inconceivable difficulties and the infinite amount of time that the first invention of languages must have cost. Let us join their reflections to the preceding ones, and we will be in a position to judge how many thousands of centuries would have been necessary to develop successively in the human mind the operations of which it was capable. May I be permitted to consider for a moment the obstacles to the origin of languages. First of all, how could have languages become necessary; for since humans had no communication among themselves nor any need for it, I fail to see either the necessity of this invention or its possibility, if it were not indispensable. I might well say, as do many other, that languages were born in the domestic intercourse among fathers, mothers, and children. #RandolphHarris 12 of 26
However, aside from the fact that this would not resolve the difficulties, it would make the mistake of those who, reasoning about the state of nature, intrude into it ideas taken from society. They always see the family gathered in one and the same dwelling, with its members maintaining among themselves a union as intimate and permanent as exists among us, where so many common interests unite them. However, the fact of the matter is that in that primitive state, since nobody had houses or huts or property of any kind, each one bedded down in some random spot and often for only one night. Males and females came together fortuitously as a result of chance encounters, occasion, and desire, without there being any great need for words to express what they had to say to one another. They left one another with the same nonchalance. The mother at first nursed her children for her own need; then, with habit having endeared them to her, she later nourished the for their own need. Once they had the strength to look for their food, they did not hesitate to leave the mother herself. And since there was practically no other way of finding one another than not to lose sight of one another, they were soon at the point of not even recognizing one another. It should also be noted that, since the child had all one’s needs to explain and consequently more things to the mother than the mother to the child, it is the child who must make the greatest effort toward inventing a language, and that the language one uses should in large part be of one’s own making, which multiplies languages as many times as there are individuals to speak them. This tendency was abetted by a nomadic and vagabond life, which does not give any idiom time to gain a foothold. #RandolphHarris 13 of 26
For claiming that the mother teaches her child the words one ought to use in asking her for this or that is a good way of showing how already formed languages are taught, but it does not tell us how languages are formed. Let us suppose this first difficulty has been overcome. Let us disregard for a moment the immense space that there must have been between the pure state of nature and the need for languages. And, on the supposition that they are necessary, let us inquire how they might have begun to be established. Here we come to a new difficulty, worse still than the preceding one. For if human needed speech in order to learn to think, they had a still greater need for knowing how to think in order to discover the art of speaking. And even if it were understood how vocal sounds had been taken for the conventional expression of our ideas, it would still remain for us to determine what could have been conventional expressions for ideas that, not having a sensible object, could not be indicated either by gesture or by voice. Thus we scarcely able to form tenable conjectures regarding the birth of this art of communicating thought and establishing intercourse between minds, a sublime art which is already quite far from its origin, but which the philosopher sill sees at so prodigious a distance from is perfection that there is no human so foolhardy as to claim that it will ever achieve it, even if the sequences of change that time necessarily brings were suspended in its favour, even if prejudices were to be barred from the academies or be silent before them, and even if they were able to occupy themselves with that thorny problem for whole centuries without interruption. #RandolphHarris 14 of 26
Human’s first language, the most universal, the most energetic and the only language one needed before it was necessary to persuade humans assembled together, is the cry of nature. Since this cry was elicited only by a kind of instinct in pressing circumstances, to beg for help in great dangers, or for relief of violent ills, it was not used very much in the ordinary courses of life, where more moderate feelings prevail. When the ideas of human begin to spread and multiply, and closer communication was established among them, they sought more numerous signs and a more extensive language. They multiplied vocal inflections and combined them with gestures, which by their nature, are more expressive, and whose meaning is less dependent on a prior determination. They therefore signified visible and mobile objects by means of gestures, and audible ones by imitative sounds. However, since a gesture indicates hardly anything more than present or easily described objects and visible actions; since its use is not universal, because darkness or the interposition of a body renders it useless; and since it requires rather than stimulates attention, humans finally thought of replacing them with vocal articulations, which, while not having the same relationship to certain ideas, were better suited to represent all ideas as conventional signs. Such a substitution could only be made by a common consent and in a way rather difficult to practice for humans whose crude organs had as yet no exercise, and still more difficult to conceive in itself, since that unanimous agreement had to have had a motive, and speech appears to have been necessary in order to establish the use of speech. #RandolphHarris 15 of 26
Research on the “theory of mind” began with David Premack and Guy Woodruff’s 1978 description of animals that understand the minds of other animals. Theory of mind refers to an animal’s (or a person’s) ability to respond not just to another’s behaviour but also according to what it assumes about the other’s beliefs and desires. As a species’ brain cortex volume increases, so does its ability to read minds—to infer others’ mental states—and even to deceive others and to invent tools. For example, the psychologists Andre Whiten and Richard Byrne repeatedly saw one young baboon pretending to have been attacked by another as a tactic to get its mother to drive the other baboon away from its food. When observing monkey-human similarities in abilities such as mind reading, it becomes tempting to say that humans are therefore “nothing but” complex primates, and to ignore the distinctiveness of the ethical, moral, and religious aspects of human though and behaviour. However, primate abilities, including primates’ mind-reading capacity, may get overplayed. Dr. Byrne notes: “It is tempting, but may be utterly wrong, to assume that an animal….has some idea of the effect its behaviour is having on the mind of another.” Actually, one warns, the explanation may be simpler: “Rapid learning in social circumstances, a good memory for individuals and their different characteristics, and some simple genetic tendencies are capable of explaining much that has impressed observers as intelligent in simian primates.” #RandolphHarris 16 of 26
Dr. Frans de Waal similarly cautions against exaggerated claims: “Even if animals other than ourselves act in ways tantamount to moral behaviour, their behaviour does not necessarily rest on deliberations of the kind we engage in. It is hard to believe that animals weigh their own interests against the rights of others, that they develop a view of the greater good of society or that they feel lifelong guilt about something they should not have done….To communicate intentions and feelings is one thing; and to clarify what is right, and why, and what is wrong, and why, is quite something else. Animals are no moral philosophers.” Despite the concern of some Christian about apparently narrowing gap between ourselves and nonhuman primates, we see no great issues at stake in this research. We welcome developments in evolutionary psychology. As Dr. Byrne and Dr. de Waal illustrate, scholars are often dismayed by the excited interpretations of their findings in the popular media. If Christians are more discerning, they will be able to glimpse fresh pointers to the Creator’s greatness in the wonders of creation. They will also be able to draw on the findings of evolutionary psychology as they exercise stewardship for the creation and compassion for humanity. Research on theory of mind, for example, has expanded our understanding of autistic children, who have difficulty in reading others’ minds and therefore in responding appropriately. #RandolphHarris 17 of 26
When I think about London, I usually see a mental picture of Euston Street. However, when I think (as I do) that London has several million inhabitants, I do not mean that there are several million images of people contained in my image of Euston Station. Nor do I mean that several millions of real people live in the real Euston Station. In fact though I have the image while I am thinking about London, what I think or say is not about that image, and would be manifest nonsense if it were. It makes sense because it is not about my own mental pictures but about the real London, outside my imagination, of which no one can have an adequate mental picture at all. Or again, when we say that the Sun is ninety-odd million miles away, we understand perfectly clear what we mean by this number; we can divide and multiply it by other numbers and we can work out how long it would take to travel that distance at any given speed. However, this clear thinking is accompanied by imagining which is ludicrously false to what we know that the reality must be. To think, then, is one thing, and to imagine is another. What we think or say can be, and usually is, quite different from what we imagine or picture; and what we mean may be true when the mental images that accompany it are entirely false. It is, indeed, doubtful whether anyone except an extreme visualist who is also a trained artist ever has mental images which are particularly like the things one is thinking about. #RandolphHarris 18 of 26
In these examples the mental image is not only unlike the reality but is known to be unlike it, at least after a moment’s reflection. I know that London is not merely Euston Station. Let us now go on to a slightly different predicament. I once heard a lady tell her young daughter that you would die if you are too many tablets of aspirin. “But why?” asked the child, “it is not poisonous.” “How do you know it is not poisonous?” said the mother. “Because,” said the child, “when you crush an aspirin tablet you do not find horrid red things inside it.” Clearly, when this child though of poison she had a mental picture of Horrid Red Things, just as I have a picture of Euston when I think of London. The difference is that whereas I know my image to be very unlike the real London, the child through that poison was really red. To that extent she was mistaken. However, this does not mean that everything she thought or said about poison was necessarily nonsensical. She knew perfectly well that a poison was something which killed you or made you ill if you swallowed it; and she knew, to some extent, which of the substances in her mother’s house were poisonous. If a visitor to that house had been warned by the child, “Do not thin that. Mother says it is poison” he would have been ill advised to neglect the warning on the ground that “This child has a primitive idea of poison as Horrid Red Things, which my adult scientific knowledge has long since refuted.” #RandolphHarris 19 of 26
Thinking may be sound in certain respect where is it accompanied not only by false images but by false images mistake for true ones. What the Old Testament writers called the shekinah is a sacred and luminous appearance. More than a hundred years ago, Konko Daijin founded a new religion in Japan. Called Konkokyo, “the religion of the golden light,” it enjoined its followers to live in dependence on “the God of Heaven’s brightness.” One of the states of samadhi in Tibetan and Chinese Buddhism is called “Pure Light.” One of the Attained Ones in this religion is Amita, or Amitabha, the “Buddha of Boundlessly Diffused Light.” That there is actually a light emitted by the divine World of being is indicated by the following excerpt from, I believe, a Mahayana Buddhist: “There are four successive stages of piercing in reality, identical in sleep and dying. The first, ‘Revelation,’ is experienced in the earliest period of sleep, and appears as a moonlit cloudless sky. The drowsiness deepens and ‘Augmentation’ is reached. It appears as brilliant clear sunlight. Few can go beyond this into the third stage, ‘Immediate Attainment.’ Here there is total darkness. It vanishes when sleep gets deeper still; then the Void is penetrated, called ‘Innate Light,’ the first clear radiance. The student thus passes into Reality and Enlightenment, whether in the nightly death of sleep or the end of human life.” The Quakers believe that what they call the Inner Light is a supernatural thing. #RandolphHarris 20 of 26
Saint Brendan saw, while at ceremonial prayer in the presence of other celebrated ancient Irish holy men, a bright flame-like light rising above his head and continuing until the end of the ceremony. If God is to be seen, then it must happen in a Light, as God Himself is Light. LIGHT: The seventeenth-century Welsh poet Henry Vaughan expressed the same idea in his lines: I saw Eternity the other night, like a great Ring of pure and endless light. If the grains, fruits, cereals, and vegetables which we eat are themselves undernourished because the soil in which they grow is deficient in minerals or otherwise exhausted then we in turn will not really receive from our food the proper nourishment we believe it is giving nor will the cattle pastured on such depleted soil. Nor is this all If the foods derived from unbalanced soil are our mainstay for a lengthy period of years, the unbalance will be reflected in our body as some kind of sickness or malfunction. Wherever and whenever people are properly nourished and housed in safe and clean locations, as the rule, and not the rarity that it is today for a certain segment of the population, we may expect violence and crime to abate markedly. The change our to proper nourishment creates in some cases a feeling of bodily weakness. This will be limited to the transition period only, which may be a matter of days or months, depending on the individual. Such persons should make the changeover gradually. Many others have made the change quite abruptly without any fatigue or any hard. #RandolphHarris 21 of 26
The person who is afraid to alter one’s living habits, and especially one’s eating and drinking habits, because one is afraid that other persons may regard one as queer, eccentric, or fanatic forgets that the ownership of one’s body, the responsibility for its well-being, belongs to one, not them. Theory left unapplied is only one-third of knowledge. A surgeon knew and taught that anger would raise the pressure of the blood and strain the heart in proportion to its severity. Yet it was anger that eventually killed him. The influence of body on mind is shown by the efficacy—in his case at least—of Socrates’ method of smiling at himself when counterattacking a negative emotion while it was ye in is slender beginning. There is a corrective purpose in the existence of disease. Any cure which removed the symptoms but fails to correct the inner mental or physical cause of them is merely a temporary expedient, not a real cure. It serves the ego’s present convenience. However, the future must necessarily be menaced by a reappearance of the same disease, or of a different one which will also express the cause. And this may happen either in the same lifetime or in the next. A disease whose origin is physical will not need more than a physical remedy to cure it. However, one of a physical, mental, or moral nature can be reached and overcome only by corresponding means. The long walk which might fatigue your strength and become difficult drudgery becomes easy and endurable if, at the dame time, your mind is deeply absorbed in concentration on some lofty matter. Why? Because you are not then thinking of your ego. Such is the power of mind over the body. #RandolphHarris 22 of 26
If one lives only and wholly in an optimistic harmonious feeling, if one consistently rejects all negative and destructive ones, the result must certainly be that ne will enjoy better health in the body as one already enjoys the best in mind. Shun the madding crowd. Turn a deaf ear to the histories of the World. Whether original works or just condensation, they crow out our knowledge of the World of the spirit. And the vanity in these volumes—a light dusting at first, but before you know it, it is snowing soot! Many is the time I wish I had not gone outside the walls. All I did was talk. I yammered and listened to the yammerings of others, but when it was time to return to the realm of silence, my ears were battered the colour of plum. Tittlers and tattlers I suppose we all are when it comes to our bruised hearts; talk helps, and someone needs to listen. However, why is it that jokes and japes are so good a relieving the stress, the depression? Well, it must be the magpies in us, and though I hesitate to say it, it is not so bad every now and then to give them voice to jabber and to chatter and to tell you what the matter is with you. These klatches outside the walls, they are such a pain! At best, in vain. At worst, inane. They are for exterior consolation only, for they clash with the very consolation that is interior and divine. Inside the walls we Devouts must watch and pray, as the Gospel of Matthew urges us (26.41), that none of our time is spent idly. However, if we have to speak and to have the permission, we should do so but only about bonda fide Edifables; St. Paul would have the Ephesians do just that (4.29). Otherwise, abuse of this rule in particular and negligence of our own spiritual progress in general will lead us to lose control of our tongue. #RandolphHarris 23 of 26
Nevertheless, because you are in a religious community devoted to the Lord, conversational topics related to spiritual progress should come up from time to time. As Joseph and Oliver worked together on the translation of the golden plates, they learned many things. They were much interested in what was written about baptism for the remission of sins. They talked about it, studied about it from the Bible, and desired very much to be baptized as Christ taught in the golden book. One day they went into the woods to pray, asking God to explain baptism to them. It was a beautiful spring day, May 15, 1829. As they prayed near the Susquehanna River in Pennsylvania, an Angel came to them in a cloud of light saying he was John the Baptist of whom they had read in the New Testament. He said that he had been sent Saints Peter, James, and John, who has been apostles with Jesus when He lived on Earth. The Angel laid his hands upon them, saying, “Upon you, my fellow servants, in the name of Jesus, I confer the priesthood of Aaron, and his shall never again be taken from the Earth until the son of Levi do offer again an offering unto the Lord in righteousness.” The Angel explained that humans having the Aaronic priesthood may do much of the work in the church. He told them, however, that the Aaronic priesthood does not carry the authority for laving on of hands for the gift of the Holy Spirit. This power should be given to them later. Then he said, “God and be baptized.” Joseph and Oliver went into the water of the Susquehanna River. Joseph firs baptized Oliver, and then Oliver baptized Joseph. Then the Angel told them to ordain each other. As the two came out of the water they were so filled with the power of the Holy Spirit that they understood things they had been unable to understand previously, and many things were shown them about the Lord’s work which they were to do. #RandolphHarris 24 of 26
It is a wonderful experience for these two young men to hear the voice of an Angel speaking the words of the Lord. With great joy they returned to their work of translating. They old some of the family and closest friends about this wonderful experience and what God was about to do. Samuel and Hyrum Smith, two of Joseph’s brothers, believed and were baptized. Hyrum, the older brother, was a quiet and gentle man who loved Joseph very much. He was very happy about the wonderful message of Jesus, and he wanted to go out at once to tell everyone about it. Though he understood little about the things he heard and saw, he wanted to preach to the World. However, it was not the right time for men to preach, for the work of translating the golden plates had not been finished, and no one fully understood the teaching of Christ. Jesus Christ spoke by revelation through Joseph telling Hyrum to wait a little longer, then he could preach. The words of the Lord to Hyrum were: “Behold, I say unto you, Keep my commandments, and seek to bring forth and established the cause of Zion. Seek not for riches, but for wisdom. Put thy trust in that Spirit which leadeth to do good; yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit. I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy. By this shall you know all things whatsoever you desire of me. You need not suppose that you are called to preach until you are called. Wait a little longer, until you shall have my word, my rock, my church, and my gospel, that you may know of a surety my doctrine. #RandolphHarris 25 of 26
“Then, behold, according to your desires, yea, even according to your faith, shall it be done unto you. However, now hold your peace; study my word which has gone forth among the children of humans, and also study my word which shall come forth among the children of humans, or that which is now translating. Treasure up in your hearts until the time which is in my wisdom that you shall go forth.” With these instructions the men continued their study and work so they might bring to all people the wonderful message of the gospel of Jesus Christ. The Earth, adored with heights and gentle slopes and plains, bears plants and herbs of various healing powers. May she spread wide for us, afford us joy! On whom are ocean, river, and all waters, on whom have sprung up food and ploughman’s crops, on whom moves all that breaths and stirs aboard—Earth, may she grant to us the long first draught! Whatever I dig up of you, O Earth, may you have quick replenishment! O purifying One, may my thrust never reach right into your vital points, your heart! O Earth, O Mother, dispose my lot in gracious fashion that I may be at ease, and in harmony with your powers. God’s glory pervades the Universe; His ministering Angels inquire of one another: Where is the place of His glory? In response they give praise. Praised be the glory of the Lord from His Heavenly abode. From His Heavenly abode may He turn in mercy and bestow grace unto the people who, reciting in the Shema evening and morning, twice daily, proclaim in love the unity of His name, saying: Hear, O America: the Lord our God, the Lord is one. He is our God; He is our Father, our Sovereign and our Deliverer. In His mercy He will again make known in the presence of all the living that He will be your God. “I am the Lord your God. #RandolphHarris 26 of 26
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If Nature Herself Proves Artificial, Where Will You Go to Seek Wildness?
If you want to make beautiful music, you must play rhythm and blues together the way Minnie Riperton, The Isley Brothers, Debarge, Diana Ross, Anita Baker, or Patti LaBelle did. As you sit reading this page, receptors for touch and pressure in the seat of your pants are sending nerve impulses to your brain. Although these sensations have been present all along, you were probably not aware of them until just now. This “seat-of-the-pants phenomenon” is an example of selective attention (voluntarily focusing on a specific sensory input). We are able o “tune in on” a single sensory message while excluding others. Another familiar example of the is the “cocktail party effect.” When you are in a group of people, surrounded by voices, you can still select and attend to the voice of the person you are facing. Of if that person gets dull, you can eavesdrop on conversations all over the room. (Be sure to smile and nod your head occasionally!) Actually, if you hear your own name spoken somewhere in the room, no matter how interesting your companion may be, your attention will probably shift away. We do find what others say about us to be very interesting, do we not? One of the things that held me back from Supernaturalism was a deep repugnance to the view of Nature, which, as I thought, Supernaturalism entailed. I passionately desired that Nature should exist “on her own.” The idea that she had been made and altered, by God, seemed to take from her all that spontaneity which I found so refreshing. #RandolphHarris 1 of 22
In order to breathe freely I wanted to feel that in Nature one reached at last something that simply was: the thought that she had been manufactured or “put there,” and put there with a purpose, was suffocating. I wrote a poem in those days about a sunrise, I remember, in which, after describing the scene, I added that some people liked to believe there was a Spirit behind it all and that this Spirit was communicating with them. And face it, when there is a summer lightning storm, people still feel like primitive people did, that they did something to upset God. Nonetheless, the poem was not much good and I have forgotten most of it: but it ended up by saying how much rather I would feel: “That in their own right Earth and Sky continually do dance for their own sakes—and here crept I to watch the World by chance.” “By chance!”—one could not bear to feel that the sunrise had been in any way “arranged” or had anything to do with oneself. To find that it had not simply happened, that it had been somehow contrived, would be as bad as finding that the fieldmouse I saw beside some lonely hedge was really a clockwork mouse put there to amuse me, or (worse still) to point some moral lesson. The Greek poet asks, “If water sticks in your throat, what will you wash it down?” I likewise asked, “If Nature herself proves artificial, where will you go to seek wilderness? Where is the real out-of-doors?” To find that all the woods, and small streams in the middle of the woods, and odd corners of mountain valleys, and the wind and the grass were only a sort of scenery, only backcloths for some kind of play, and that play perhaps one with a moral—what flatness, what an anticlimax, what an unendurable bore! #RandolphHarris 2 of 22
The cure of this mood began years ago: but I must record that the cure was not complete until I began to study this question of Miracles. At every stage in my discovery, I have found my idea of Nature becoming more vivid and more concrete. I set out on a work which seemed to involve reducing her status and undermining her walls at every turn: the paradoxical result is a growing sensation that if I am not very careful, she will become the heroine of my story. She has never seemed to me more great or more real than at this moment. The reason is not far to seek. As long as one is a Naturalist, “Nature” is only a word for “everything.” And Everything is not a subject about which anything very interesting can be said or (save by illusion) felt. One aspect of things strikes us and we talk of the “peace” of Nature; another strikes us and we talk of the “peace” of Nature; another strikes us and we talk of her cruelty. And then, because we falsely take her for the ultimate and self-existent Fact and cannot quite repress our high instinct to worship the Self-existent, we are all at sea and our moods fluctuate and Nature means to us whatever we please as the moods select and slur. However, when we recognize that Nature is a creature, a created thing, with its own particular tang or flavour, everything becomes different. There is no need any longer to select and slur. It is not in her, but in Something far beyond her, that all lines meet and all contrasts are explained. It is no more baffling that the creature called Nature should be both fair and cruel than the first man you meet in the train should be a dishonest grocer and a kind husband. For she is not the Absolute: she is one of the creatures, with her good points and her bad points and her own unmistakable flavour running through them all. #RandolphHarris 3 of 22
To say that God has created her is not to say that she is unreal, but precisely that she is real. Would you make God less creative than Dr. Shakespeare or Dr. Dickens? What He creates is created in the round: it is far more concrete than Falstaff or Sam Weller. The theologians certainly tell us that He created Nature freely. They mean that He was not forced to do so by any external necessity. However, we must not interpret freedom negatively, as if Nature were a mere construction of parts arbitrarily stuck together. God’s creative freedom is to be conceived as the freedom of a poet: the freedom to create a consistent, beneficial thing with its own inimitable flavour. Dr. Shakespeare need not create Mr. Falstaff: but if he does, Mr. Falstaff must be above average weight. God need not create this Nature. He might have created others, He may have created others. However, granted this Nature, then doubtless no smallest part of her is there except because it expresses the character He chose to give her. It would be a miserable error to suppose that the dimensions of space and time, the death and re-birth of vegetation, the unity in multiplicity of organisms, the union in opposition of genders, and the colour of each particular apple in Herefordshire this autumn, were merely a collection of useful devices forcibly welded together. They are the very idiom, almost the facial expression, the smell or taste, of an individual thing. The quality of Nature is present in them all just as the Latinity of Latin is presented in every inflection or the “Correggiosity” of Correggio in every stroke of the brush. #RandolphHarris 4 of 22
Nature is by human (and probably by Divine) standards partly good and partly evil. We Christians believe that she has been corrupted. However, the same tang or flavour runs through both her corruptions and her excellences. Everything is in character. Mr. Falstaff does not sin in the same way as Mr. Othello. Mr. Othello’s fall bears a close relation to his virtues. If Mrs. Perdita had fallen she would not have been bad in the same way as Lady Macbeth: if Lady Macbeth has remained good her goodness would have been quite different from that of Mrs. Perdita. The evils we see in Nature are, so to speak, the evils proper to this Nature. Her very character decreed that is she were corrupted the corruption would take this form and not another. The horrors of parasitism and the glories of motherhood are good and evil worked out of the same basic theme or idea. I spoke just now about the Latinity of Latin. It is more evident to us than it can have been to the Romans. “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as I depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay says the Lord. On the contrary: ‘If your enemy is hungry, feed him (or her); if he (or she) is thirsty, give him (or her) something to drink. In doing this, you will heap burning coals on his (or her) head. Do not be overcome by evil, but overcome evil with good,’” reports Romans 12.17-21. The Englishness of English is audible only to those who know some other language as well. In the same way and for the same reason, only Supernaturalists really see Nature. You must go a little way from her, and then turn round, and look back. Then at last the true landscape will become visible. #RandolphHarris 5 of 22
You must have tasted, however briefly, the pure water from beyond the World before you can be distinctly conscious of hot, salty tang of Nature’s current. To treat her as God, or as Everything, is to lose the whole pith and pleasure of her. Come out, look back, and then you will see…this astonishing cataract bears, babies and bananas: this immoderate deluge of atoms, orchids, oranges, cancers, canaries, fleas, gases, tornadoes and toads. How could you ever have thought that it was merely a stage-set for the moral drama of men and women? She is herself. Offer her neither worship nor contempt. Meet her and know her. If we are immortal, and if she is doomed (as the scientists tells us) to run down and die, we shall miss this half-shy and half-flamboyant creates, this ogress, this hoyden, this incorrigible fairy, this dumb witch. (However, mother Nature does not die out as long as the plant still exists. She produces polar opposites and extremes and usually, one extreme wins out, either hot or cold, dark or light.) The theologians tell us that she, like ourselves, is to be redeemed. The “vanity” to which she was subjected was her disease, not her essence. She will be cured, but cured in character: no tamed (Heaven forbid) nor sterilized. We shall still be able to recognise our old enemy, friend, playfellow and foster-mother, so perfected as to be not less, but more, herself. And that will be a merry meeting. When the Earth is left to is natural fertility and covered with immense forests that were never mutilated by the axe, it offers storehouses and shelters at every step to animals of every species. #RandolphHarris 6 of 22
Humans, dispersed among animals, observe and imitate their industry, and thereby raise themselves to the level of animal instinct, with the advantage that, whereas each species has only its own instincts, humans, who may perhaps have none that belongs o them, appropriates all of them to oneself, feeds oneself equally well on most of the various foods which the other animals divine among themselves, and consequently finds one’s sustenance more easily than any of the rest can. Accustomed from childhood to inclement weather and the rigours of the seasons, acclimated to fatigue, and forced, naked and without arms, to defend their lives and their prey against other ferocious beasts, or to escape them by taking flight, humans develop a robust and nearly unalterable temperament. Children enter the World with the excellent constitution of their parents and strengthen it with the same exercises that produced it, thus acquiring all the vigour that the human race is capable of having. Nature treats them precisely the way the law of Sparta treated the children of its citizens: it renders strong and robust those who are well constituted and makes all the rest perish, thereby differing from our present-day societies, where the state, by making children burdensome to their parents, kills them indiscriminately before their birth. Since the savage human’s body is the only instrument one knows, one employs it for a variety of purposes that, for lack of practice, our are incapable of serving. #RandolphHarri 7 of 22
And our industry deprives us of the force and agility that necessity obliges one to acquire. If one had had an axe, would one’s wrists break such strong branches? If one had had a sling, would one throw a stone with so much force? If one had had a ladder, would one climb a tree so nimbly? If one had had a horse, would one run so fast? Give a civilized man time to gather all his machines around him, and undoubtedly one will easily overcome a savage man. However, if you want to see an even more unequal fight, pit them against each other naked or disarmed, and you will soon realize the advantage of constantly having all of one’s forces at one’s disposal, of always being ready for any event, and of always carrying one’ entire self, as it were, with one. Dr. Hobbes maintains that humans are naturally intrepid and seeks only to attack and to fight. On the other hand, an illustrious philosopher thinks, and Cumberland and Pufendorf also affirm, that nothing is as timid as humans in the state of nature, and that one is always trembling and ready to take flight at the slightest sound one hears or at the slightest movement one perceives. That may be the case with regard to objects with which one is not acquainted. And I do not doubt that one is frightened by all the new sights that present themselves to one every time one can neither discern the physical good and evil one may expect from them nor compare one’s forces with the dangers one must one: rare circumstances in the state of nature, where everything takes place in such a uniform manner where the face of the Earth is not subject to those sudden and continual changes caused by the passions and inconstancy of peoples living together. #RandolphHarris 8 of 22
However, since savage humans live dispersed among the animals and, finding oneself early on in a position to measure oneself against them, one soon makes the comparison; and, aware that one surpasses them in skillfulness more than they surpass one in strength, one learns not to fear them anymore. Pit a bear or a wolf against a savage who is robust, agile, and courageous, as they all are, armed with stones and a hefty cudgel, and you will see that the danger will be at least equal on both sides, and that after several such experiences, ferocious beasts, which do not like to attack one another, will be quite reluctant to attack a human, having found one to be as ferocious as themselves. With regard to animals that actually have more strength than humans have skillfulness, one is in the same position as other weaker species, which nevertheless subsist. Humans have the advantage that, since they are no less adept than they at running and at finding almost certain refuge in trees, one always has the alternative of accepting leaving the encounter and the choice of taking flight or entering into combat. Moreover, it appears that no animal naturally attacks humans, except in the case of self-defense or extreme hunger, or shows evidence of those violent antipathies towards one that seem to indicate that one species is destined by nature to serve as food for another. [No doubt these are the reasons why some marginalized groups and savages bother themselves so little about the ferocious beast they may encounter in the woods. In this respect, the Caribs of Venezuela, among others, live in the most profound security and without the slightest inconvenience. Although they are practically naked, says Francisco Coreal, they boldly expose themselves in the forest, armed only with bow and arrow, but no one has ever heard of one of them being devoured by animals.] #RandolphHarris 9 of 22
All human groups, from primitive times to today, depend on face-to-face, person-to-person communication. However, systems were needed for sending messages across time and space as well. The ancient Persians are said to have set up towers or “call-posts,” placing humans with shrill loud voices atop them to relay messages by shouting from one tower to the next. The Romans operated an extensive messenger service called the cursus publicus. Between 1305 and the early 1800’s, the House of Taxis ran a form of pony express service all over Europe. By 1628 it employed twenty thousand humans. Its couriers, clad in blue and silver uniforms, crisscrossed the continent carrying messages between princes and generals, merchants and money lenders. During First Wave civilization all these channels were reserved for the rich and powerful only. Ordinary people had no access to them. Attempts to send letter by other means were looked upon with suspicion or forbidden by the authorities. In short, while face-to-face information exchange was open to all, the newer systems used for carrying information beyond the confines of a family or a village were essentially closed and used for purposes of social or political control They were, in effect, weapon of the elite. The Second Wave, as it moved across country after country, smashed this communications monopoly. This occurred not because the rich and powerful grew suddenly altruistic but because Second Wave technology and factory mass production required “mass-ive” movements of information that the old channels simply could no longer handle. #RandolphHarris 10 of 22
The information needed for economic production in primitive and First Wave societies is comparatively simple and usually available from someone near at hand. It is mostly oral or gestural in form. Second Wave economies, by contrast, required the tight coordination of work done at many locations. Not only raw materials but great amounts of information had to be produced and carefully distributed. For this reason, as the Second Wave gained momentum every country raced to build a postal service. The post office was an invention quite as imaginative and socially useful as the cotton gin or the spinning jenny and, to an extent once forgotten, but becoming more popular in modern times as people question the security and privacy of electronic messages, look to be more humane and send handwritten notes, and also are doing more commerce online and like to have packages delivered by the post office so they can access locked buildings and communities. The American orator Edward Everett declared: “I am compelled to regard the Post-office, next to Christianity, as the right arm of our modern civilization.” For the post office provided the first wide open channel for industrial-era communications. By 1837 the British Post Office was carrying not merely messages for an elite but some 88 million pieces of mail a year—an avalanche of communications by the standards of the day. By 1960, at about the time the industrial era peaked and the Third Wave began its surge, that number had already climbed to 10 billion. That same year the U.S. Post Office was distributing 355 pieces of domestic mail for every man, woman, and child in the nation. #RandolphHarris 11 of 22
The surge in postal messages that accompanied the industrial revolution merely hints, however, at the real volume of information that began to flow in the wake of the Second Wave. An even greater number of messages poured through what might be called “micro postal systems” within large organizations. Memos are letters that never reach the public communications channels. In 1955, as the Second Wave crested in the United States of America, the Hoover Commission peeked inside the files of three major corporations. It discovered, respectively, thirty-four thousand, fifty-six thousand, and sixty-four thousand documents and memos on file for each employee on the payroll! Nor could the mushrooming informational needs of industrial societies be met in writing alone. Thus the telephone and telegraph were invented in the nineteenth century to carry their share of the ever-swelling communications load. By 1960 Americans were placing some 256 million phone calls per day—over 93 billion a year—and even the most advanced telephone system and networks in the World were often overloaded. All these were essentially systems for delivering message from one sender to one receiver at a time. However, a society developing mass production and mass consumption needed ways to send mass messages, too—communications from one sender to many receivers simultaneously. If need be, unlike the preindustrial employer, who could personally visit each of one’s handful of employees in their own homes, the industrial employer could not communicate with his thousands of workers on a one-by-one basis. Still less could the mass merchandiser or distributor communicate with one’s customer one by one. Second Wave society needed—and not surprisingly invented—powerful means for ending the same message to many people at once, cost effectively, rapidly, and reliably. #RandolphHarris 12 of 22
Postal services could carry the same message to millions—but not instantly. Yet in the year 2020, the United States Post Office had an annual operating revenue of $73.1 billion, 495,941 career employees, and mail volume of 129.2. In addition, with cyber security concerns and President Trump being banned from social media, this reminds people of the freedom the post office and telephone still provide as a means communicate with the country. Although the post office cannot deliver messages instantly at this time, telephones have the ability carry massages in an instant—but not always legally to millions of people simultaneously. This gap came to be filled by the mass media. Today, of course, the mass circulation newspaper and magazine are so standard a part of daily life in every one of the industrial nations that they are taken for granted. Yet the rise of these publications on a national level reflected the convergent development of many new industrial technologies and social forms. Thus, they were made possible by the coming together of trains to transport the publications throughout a [European-size] country in a single day; rotary presses capable of turning out dozens of millions of copies in several hours; a network of telegraphs and telephones…above all a public taught to read by compulsory education, and industries needing to mass distribute their products. In the mass media, from newspaper and radio to movies and television, we find once again an embodiment of the basic principle of the factory. All of them stamp identical messages into millions of brains, just as the factory stamps out identical products for use in millions of homes. Standardized, mass-manufactured “fact,” counterparts of standardized, mass-manufactured products, flow from a few concentrated image-factories out to millions of consumers. Without this vast, powerful system for channeling information, industrial civilization could not have taken form or functioned reliably. #RandolphHarris 13 of 22
Thus there sprang up in all industrial societies, capitalist and socialist alike, an elaborate info-sphere—communication channels through which individual and mass messages could be distributed as efficiently as goods or raw materials. This info-spere intertwined with and serviced the techo-sphere and the socio-sphere, helping to integrate economic production with private behaviour. Each of these spheres performed a key function in the larger system, and could not have existed without the others. The techno-sphere produced and allocated wealth; the socio-sphere, with its thousands of interrelated organizations, allocated role to individuals in the system. And the info-sphere allocated the information necessary to make the entire system work. Together they formed the basic architecture of society. We see here in outline, therefore, the common structures of all Second Wave nations—regardless of their cultural or climatic difference, regardless of their ethnic and religious heritage, regardless of whether they call themselves capitalist or communist. These parallel structures, as basic in Russia and Hungary as in Germany, France, or Canada, set the limits within which political, social, and cultural differences were expressed. They emerged everywhere only after bitter political, cultural, and economic battle between those who attempted to preserve the older First Wave structure and those who recognized that only a new civilization could solve the painful problems of the old. The Second Wave brought with it a fantastic extension of human hope. For the first time men and women dared to believe that poverty, hunger, disease, and tyranny might be overthrown. Utopian writers and philosophers, from Abbe Morelly and Robert Owen to Saint-Simon, Fourier, Proudhon, Louis Blanc, Edward Bellamy, and scores of others, saw in the emerging industrial civilization the potential for introducing peace, harmony, employment for all, equality of wealth or of opportunity, the end of privilege based on birth, the end of all those conditions that seemed immutable or eternal during the hundreds of thousands of years of primitive existence and the thousands of year of agricultural civilization. #RandolphHarris 14 of 22
If today industrial civilization seems to us something less than utopian—if it appears, in fact, to be oppressive, dreary, ecologically precarious, war-prone, and psychologically repressive—we need to understand why. We will be able to answer this question only if we look at the gigantic wedge that split the Second Wave psyche into two warring parts. Cities of the pre-Civil War era were compact walking cities. The radius of even the largest cities did not extend over three miles. Even in New York a walk of an hour would bring the stroller from the central city to open countryside. If one were adventurous and could afford it, a three-quarters-of-an-hour ride from Wall Street on the new horse-drawn streetcars would bring one to the norther boundary of the city, where a swampy area of suburban shacks was being transformed into what would become Central Park. Not that many people rode in private or even public transportation. While the streets evidenced many carriages, owning such was a privilege restricted to the upper and some of the upper middle classes. Maintaining a horse and carriage in the city—with keeping the coachman and stable hands that were part of such ownership—was an expense beyond the means of ordinary citizens. Most cities, by the 1850s, had public omnibuses for middle-class usage. Omnibuses were essentially overcrowded urban stagecoaches. The poor qualities of urban streets, however, made the omnibuses uncomfortable as well as crowded, slow, and expensive. Thus, before the advent of horse-pulled streetcars in the 1850s, most middle-class urban dwellers got where they were going by walking. In good weather it was both faster and more comfortable than riding the omnibuses. The poor, regardless of weather or distance, always walked. #RandolphHarris 15 of 22
The decades prior to the Civil War (1861-1865) saw the rapid expansion of existing cities and the founding of many new ones. All were densely packed walking cities. In the two score of years prior to 1860, cities grew at a pace faster than they grew before or ever since. Of the fifty largest cities today, only seven were incorporated before 1816; thirty-nine were incorporated between 1816 and 1876; and only four have been incorporated since 1876. The effect of environmental factors on the growth of pre-Civil War cities is evident from the fact that of the nine cities that had surpassed a population of 100,000 by 1860, eight were major ports. The one exception really was not ana exception. It was Brooklyn, which was an independent city until 1898, when it was incorporated into New York. Brooklyn, of course, shared the best natural harbour on the east coast with New York. New York was by far the most important American city of the eve of the Civil War. It had a population of over 1 million in 1860 (only London and Paris were larger); it was the financial center of the nation; and its docks handled a third of the country’s exports and a full two-thirds of its imports. However, in spite of its tremendous growth, even New York retained many preindustrial-city characteristics. The urban economy was still in a commercial rather than industrial stage. Business people were primarily merchants, although they intermittently took on subsidiary functions such as manufacturing, speculating, and banking. In spite of the ready availability of land, the eighteenth—and nineteenth-century American city was remarkably densely packed. An examination today of the old central area of cities such as Philadelphia, Boston, Baltimore, or Charleston reveals block after block of tightly packed town houses. Lots were commonly only twenty feet wide and occasionally even narrower, with houses built right on the lot line. Front yards were nonexistent, with houses even of the wealthy fronting on the sidewalk, which in turn was immediately adjacent to the street. #RandolphHarris 16 of 22
This tight housing pattern was in part a carryover of the European pattern. European cities were tightly packed in part because of the existence of city walls. Cities in North America were not constrained by external ramparts as were the cities in Europe. Where longwall fortifications had once existed, such as Wall Street in New York or Fort Dearborn in Chicago, they were rapidly dismantled once the surrounding Indian populations had been extinguished and the threat of Indian attack eliminate. The Canadian exceptions of the stone-walled cities of Montreal and Quebec reflected a French rather than English tradition. They were exceptions that proved the rule. A hundred and fifty years ago affluent town houses abutting Fifth Avenue in New York City represented the ideal of urban life. In upper-class neighbourhoods, there was minimal traffic, but a lot of congestion in the central business district. The high density did not occur in United States of America cities as a result of crowding within the walls for defense purposes. Far more important was the maintenance of high-density neighbourhoods because of custom and fashion. The new homes of the wealthy in Georgian London were built cheek to jowl, and the eastern seaboard cities of the United State of America followed the London fashion. The existence of nearby open land did not, at first, sway American cities from following the European pattern. Even small towns built housing side by ide while surrounded by mile upon mile of vacant land. Overall, the American city mixed commercial, residential, and even manufacturing activities, but each large city had a few blocks of home of wealthy residents crowded near the center of the city. #RandolphHarris 17 of 22
Often these elite homes were only a block or two from far more humble housing. Traces of this preindustrial walking city pattern of centrally located elite areas can still be seen in Beacon Hill in Boston, Chestnut Street in Philadelphia, and Washington Square in New York. Having a central location was a sign of social and economic achievement. It was fashionable to have a central core address. Thus small central-city lots were extremely valuable, while within walking distance there was unbuilt-upon open land. Cities were also densely packed as a matter of practicality. Before the era of rapid and inexpensive mass transit, it was a major inconvenience to be outside of the central area. Thus, peripheral areas were given over largely to the less affluent and those on the fringes of society. In an era of slow, uncomfortable, and expensive transportation, the families of means took the center, and the poor were more likely to be relegated to the periphery. Within the city one walked to work in the morning, walked home for lunch, walked back to work, and then walked home again in the evening. This was not a major chore, since home and business were never far removed. They might, in fact, be in the same building: The first floor was given over to commerce, the second and third reserved for family and clerks, and the fourth perhaps for storage. People lived and worked in the same house or at last in the same neighbourhood. The separation of workplace and residence that was to become a hallmark of the industrial city was limited in the preindustrial American city. Virtually everyone lived in less than a mile from their place of work. #RandolphHarris 18 of 22
The result of all of the above was that the walking city had little spatial separation of economic activities and residential areas. Nor was there the sharp division and spatial separation of socioeconomic status that we associate with contemporary urban areas. The wealthy clearly lived far more comfortable lives and on better blocks than the urban poor, but they did not live in neigbourhoods that were physically far removed from the poor. Spacial and social separation of socioeconomic classes would be a product of the technologies of the post-Civil War industrial era. O beautiful for spacious skies, for amber waves of grain; for purple mountains’ majesty, above the fruited plain. America, America, God shed His grace on thee, and crown Thy good with brotherhood from sea to shining sea. Magnified and sanctified be the name of God throughout the World which He hath created according to His will. May He establish His kingdom during the days of out life and during the life of all the house of America, speedily, yea, soon; and say ye, Amen. May His great name be blessed for ever and ever. Exalted and honoured be the name of the Holy One, bleed be He, whose glory transcends, yea, is beyond all praises, hymns and blessing that humans can render unto Him; and say ye, Amen. The light streaming from a table lamp proves the existence of electricity. The light streaming into the mind in these exalted moments proves the existence of the Soul. Whoever approaches the Divine Source of all things comes into the aura of its Power and the perception of its Light. This is not ordinary light: it is holy, transcendental, and awe-inspiring. #RandolphHaris 19 of 22
The experience of divine Light is no hallucination but an actuality, an entirely real one, even a thrilling one. If the Light is not resisted, by timidity, ignorance, or egoism, it will work upon the entire human being, radically transforming one’s outlook, life, and consciousness. In its Light human beings to see what one has not seen with the body’s eyes, the intellect’s understanding. If one can hold oneself in the Light steadily and unfalteringly, one’s consciousness will be raised to a higher plane. The inner light will give one a glimpse of an ennobled and purified life and inspire one with the urge to realize it. Generally the seeing of light during prayer is a favourable sign of present experience or good omen of future experience. It indicates that prayer in depth is being attained or will be later. The light may seem spread out in space or as a thin ray alone. It may appear as a tiny black-centered sun or as a large round ball. There are still other forms—such as lightning and stars. Generally, too, there will be a living dynamic quality in it, a movement, a winking, and a fiery flickering. Light manifestations: (a) throbbing with Energy, (b), as Overself, (c) thought-free Peace or Joy. Without a prayer is anyone who put one’s hope in anthropoids and hominoids, said Jeremiah (17.5). One should put it in Jesus Chris, for the love of whom one should serve the poor and even be mistaken for the poor. What shame can there be in that? asked Saint Paul in his Second Letter to the Corinthians (2 Corinthians 4.5). #RandolphHarris 20 of 22
Do not rise above your station. Just place your hope in God who is above all stations. Do what you think you should do, and God will be the witness of your goodwill. Do not rely on your own counsel or seek the counsel of another. Rely instead on the grace of God, who helps the humble and humbles those who think they have no need of help. That is the encouragement of the Letter of James (4.6). Do not glory in wealth, said the pauperous Jeremiah (9.23), especially if you have a stash. Do not brag about your friends, especially if they have positions of importance. If you have to glory at all, then take great pride in God, who surpasses all created things and desires above all else to give Himself as a gift. That is what Saint Paul urged the First Corinthians to do (1.31). Do not boast about your magnitude or your pulchritude! It takes only a sniffle to snuff your life out, corrupt your corpse, bury your bones. Do not whistle at the snappiness of your talent or the snazziness of your attire. God will not like that, and He is the whole of whim you are only a part. Do not think better of yourself than others. Why? Because at that very moment God might just think you worse than others. He, if anybody, should know what stuffings are found in Humankind, as the Gospel of John has hinted (2.15). Do not be proud of your good works. Why? Because your judgments are not necessarily God’s. What tickles your fancy might make God sneeze, and then who would say Gesundheit? #RandolphHarris 21 of 22
If you do something god, believe better in others; that they will keep your humility fresh. Prefer others to yourself to another, and there is no telling which of your legs God will break first. The humble soul’s vista is shimmering with peace. The heart of the proud soul, however, is frequently clouded with jealousy or rage. The piers are pummeled by the waves; in a lonely field the rain lashes an abandoned train; outlaws fill the mountain caves. Fantastic grow the evening gowns; agents of the Fisc purse absconding tax-defaulters through the sewers of provincial towns. Caesar’s double-bed is warm as an unimportant clerk writes I DO NOT LIKE MY WORK on a pink official form. Unendowed with wealth or pity, little bird with scarlet legs, sitting on their speckled eggs, eye each flu-infected city Altogether elsewhere, vast herds of reindeer move across miles and miles of golden moss, silently and very fast. The clouds of adverse fortune and ill health pass and change over the Earth of human’s body. In that body there is ultimately reflected one’s own mental and emotional reactions to them. The human being is whole, but has different aspects. What manifests itself as an emotional disturbance in one aspect may also manifest itself later as a bodily sickness. The body’s health and the ego’s fortune eventually match the good or ill shape of the ego’s thought. To overlook the psychological factor in the cause of sickness and to concentrate solely on the physical factor is much too narrow-mined and not truly scientific. At the present stage of human knowledge, it is too simple and naïve an attitude to cover all cases. Mental causes cannot be put in a test tube and examined; this is one reason why they have been overlooked. If you prejudge everyone, you will end up losing yourself and becoming one of “them,” but still be rational and use great discernment. #RandolphHarris 22 of 22
BRIGHTON STATION AT CRESLEIGH RANCH
Rancho Cordova, CA |
Now Selling!
Brighton Station at Cresleigh Ranch is Rancho Cordova’s newest home community! This charming neighborhood offers an array of home types with eye catching architecture styles such as Mid-Century Modern, California Modern, Prairie, and Contemporary Farmhouse.
Located off Douglas Road and Rancho Cordova Parkway, the residents of Cresleigh Ranch will enjoy, being just minutes from shopping, dining, and entertainment, and quick access to Highway 50 and Grant Line Road providing a direct route into Folsom. Residents here also benefit from no HOA fees, two community parks and the benefits of being a part of the highly-rated Elk Grove Unified School District.
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What Kind of Soul is it that Can Eat, Drink, and be Marry?
Sometimes it is necessary to go a long distance out of the way in order to come back a short distance correctly. In all Second Wave societies a third institution arose that extended the control of the first two. This was the invention known as the corporation. Until then, the typical business enterprise had been owned by an individual, a family, or a partnership. Corporations existed, but were extremely rare. Even as late as the American Revolution, according to business historian Arthur Dewing, “no one could have concluded” that the corporation—rather the partnership or individual proprietorship—would become the main organizational form. As recently as 1800s there were only 335 corporations in the United States of America, most of them devoted to such quasi-public activities as building canals or running turnpikes. The rise of mass production changed all this. Second Wave technologies required giant pools of capital—more than a single individual or even a small group could provide. So long as proprietors or partners risked their entire personal fortunes with every investment, they were reluctant o sink their money in vast or risky ventures. To encourage them, the concept of limited liability was introduced. If a corporation collapsed, the investor stood to lose only the sum invested and no more. This innovation opened the investment floodgates. Moreover, the corporation was treated by the courts as an “immortal being”—meaning it could outlive its original investors. This meant, in turn, that it could make very long-range plans and undertake far bigger projects then ever before. #RandolphHarris 1 of 22
By 1901 the World’s first billion-dollar corporation—United States Steel—appeared on the scene, a concentration of assets unimaginable in any earlier period. By 1919 there were half a dozen such behemoths. Indeed, large corporations became an in-built feature of economic life in all the industrial nations, including socialist and communist societies, where the form varied but the substance (in terms of organizations) remained very much the same. Together these three—the nuclear family, the factory-style school, and the gain corporation—became the defining social institutions of all Second Wave societies. And, throughout the Second Wave World—in Japan as well as in Switzerland, Britain, Poland, the United States of America, Russian—most people followed a standard life trajectory: reared in a nuclear family, they moved en masse through factorylike schools, then entered the service of a large corporation, private or public. A key Second Wave institution dominated each phase of the lifestyle. Around these three core institutions a host of other organizations sprang up. Government ministries, sports clubs, churches, chambers of commerce, trade unions, professional organizations, political parties, libraries, ethnic associations, recreational groups, and thousands of others bobbed up in the wake of the Second Wave, creating a complicated organizational ecology with each group servicing, coordinating, or counterbalancing another. At first glance, the variety of these groups suggests randomness or chaos. However, a closer look reveals a hidden pattern. #RandolphHarris 2 of 22
In one Second Wave country after another, social inventors, believing the factory to be the most advanced and efficient agency for production, tried to embody its principles in other organizations as well. Schools, hospitals, prisons, government bureaucracies, and other organizations thus took on many of the characteristics of the factory—its division of labour, its hierarchical structure and is metallic impersonality. Even in the arts we find some of the principles of the factory. Instead of working for a patron, as was customary during the long reign of agricultural civilization, musicians, artist, composers, and writers were increasingly thrown on the mercies of the marketplace. More and more they turned out “products” for anonymous consumers. And as this shift occurred in every Second Wave country, the very structure of artistic production changes. Music provides a striking example. As the Second Wave arrived, concert halls began to crop up in London, Vienna, Paris, and elsewhere. With them came the box office and the impresario—the businessman who financed the production and then sold tickets to culture consumers. The more tickets he could sell, naturally, the more money he could make. Hence more and more seats were added. In turn, however, larger concert halls required louder sounds—music that could be clearly heard in the very last tier. The result was a shift from chamber music to symphonic forms. #RandolphHarris 3 of 22
Says Curt Sachs in his authoritative History of Musical Instruments, “The passage from an aristocratic to a democratic culture, in the eighteenth century, replaced the small salon by the more and more gigantic concert halls, which demanded greater volume.” Since to technology existed yet to make this possible, more and more instruments and players were added to produce the necessary volume. The result was the modern symphony orchestra, and it was for this industrial institution that Beethoven, Mendelson, Schubert, and Brahms wrote their magnificent symphonies. The orchestra even mirrored certain features of the factory in its internal structure. At first the symphony orchestra was leaderless, or the leadership was casually passed around among players. Later the players, exactly like workers in a factory or bureaucratic office, were divided into departments (instrumental sections), each coordinated from above by a manager (the conductor) or even, eventually, a straw boss farther down the management hierarchy (the first violinist or the section head). The institution sold its product to a mass market—eventually adding phonograph records to its output. The music factory had been born. The history of the orchestra offers only one illustration of the way the Second Wave socio-sphere arose, with its three core institutions and thousands of varied organizations, all adapted to the needs and style of the industrial techno-sphere. However, a civilization is more than simply a techno-sphere and a matching socio-sphere. All civilizations also require an “info-sphere” for producing and distributing information, and here, too, the changes brought by the Second Wave were remarkable. #RandolphHarris 4 of 22
Before the middle of the nineteenth century, the advantages of the city and the difficulties of commutation insured that commuters were not a significant proportion of the populations of most cities. The historian Henry Binford argues that early suburbs, rather then being appendages or outgrowths from the city, were freestanding, thinly settled, semirural communities. Such communities included manufacturing and commercial activity related to the city, but the limited mobility of persons and goods meant that contact with the city was sporadic rather than daily. Going into the city just took too much effort. Before the late 1840s travel required considerable energy, time, and expense. In their social life and political organization, early suburbs were more villages than smaller clones of the central city. Only when transportation improved, would fringe areas be transformed into commuter suburbs. In the meantime, fringe locations would be hybrid communities. Even before the era of mass transportation and the period when the suburbs would have regular contact with the city, the suburban fringe had already begun to change in significant ways. First, the suburbs had become more diverse villages, with a mixture of newcomers, some of whom had links to the central city and some of whom had economic and other links to the country. Secondly, partially as a consequence of the increased population diversity, there was increased social complexity. #RandolphHarris 5 of 22
As the populations of the suburban villages became more diverse, their social organizations became more complex, with overlapping circles of interests and involvement. Boundaries became more varied and flexible. People’s social, religious, business, and political networks were increasingly likely to vary from individual to individual. Finally, the villages were changing politically. Newer and younger men had a wider range of interests, and they were more open to the growth of local government and its evolution from village to suburban forms. However, not all American suburban areas of a century and a half ago were impoverished, housing only the poor and outcast. Outer areas had open land, and America’s Jeffersonian agrarian heritage contributed to an ideology that encouraged open space while viewing cities as source of discord and social evils. Since virtue (and affordably land) increased as one approached rural life, the goal of some urbanites was to be in the city, but just barely. Thus suburban development of Brooklyn as an independent suburban community, across the harbour from Manhattan, indicated how the dilemma of continuing urban business without abandoning the city could be resolved using the technology of the ferryboat. Living in Brooklyn, across the harbour from Manhattan, provided the prototype compromise. Brooklyn was the first commuter suburb. With its ferryboat connection to Manhattan, Brooklyn Heights had easy access to the city while at the same time retaining the suggestion of a bucolic community. #RandolphHarris 6 of 22
By 1841 half of the householders who had bought land in Brooklyn Heights commuted to offices in Manhattan. By no stretch could these commuters be characterized as social outcasts or those on the margins of society. Hezekiah Beers Pierrepoint developed Brooklyn Heights as a community, noting “Gentlemen whose business or profession required daily attendance into the city cannot better, or with less expense, secure the health and comfort of their families.” Here in his comments were the themes that would be used to promote and advertise suburban living for the next century and a half. Suburbia claimed to offer a superior lifestyle, was a more healthful place to live, and was less expensive in the bargain. There are two kinds of inequality in the human species: one which I call natural or physical, because it is established by nature and consists in the difference of age, health, bodily strength, and qualities of mind or soul. The other may be called moral or political inequality, because it depends on a kind of convention and is established, or at least authorized, by the consent of humans. This latter type of inequality consists in the different privileges enjoyed by some at the expense of other, such as being richer, more honoured, more powerful than they, or even causing themselves to be obeyed by them. There is no point in asking what the source of natural inequality is, because the answer would be found enunciated in the simple definition of the word. #RandolphHarris 7 of 22
There is still less of a point in asking whether there would not be some essential connection between the two inequalities, for that would amount to asking whether those who command are necessarily better than those who obey, and whether strength of body or mind, wisdom or virtue are always found in the same individuals in proportion to power or wealth. Perhaps this is a good question for slabs to discuss within earshot of their masters, but it is not suitable for reasonable and free people who seek the truth. Precisely what, then, is the subject of this discourse? To mark, in the progress of things, the moment when, right taking the place of violence, nature was subjected to the law. To explain the sequence of wonders by which the strong could resolve to serve the weak, and the people to buy imaginary repose at the prince of real felicity. The philosophers who have examined the foundations of society have all felt the necessity of returning to the state of nature, but none of them has reached it. Some have not hesitated to ascribe to human in that state the notion of just and unjust, without bothering to show that one had to have that notion, or even that it was useful to one. Others have spoken of the natural right that everyone has to preserve what belongs to one, without explaining what they mean by “belonging.” Others started out by giving authority to the stronger over the weaker, and immediately brought about government, without giving any thought to the time that had to pass before the meaning of the words “authority” and “government” could exist among humans. #RandolphHarris 8 of 22
Finally, all of them, speaking continually of need, avarice, oppression, desire, and pride, have transferred to the state of nature the ideas they acquired in society. They spoke about savage humans, and it was civil humans they depicted. It did not even occur to most of our philosophers to doubt that the state of nature had existed, even though it is evident from reading the Holy Scriptures that the first man, having received enlightenment and precepts immediately from God, was not himself in that state; and if we give the writings of Moses the credence that every Christian owes them, we must deny that, even before the flood, men were every in the pure state of nature, unless they had fallen back into it because of some extraordinary event: a paradox that is quite awkward to defend and utterly impossible to prove. Let us therefore begin by putting aside all the facts, for they have no bearing on the question. The investigations that may be undertaken concerning this subject should not be taken for historical truths, but only for hypothetical and conditional reasonings, better suited to shedding light on the nature of things than on pointing out their true origin, like those our physicists make everyday with regard to the formation of the World. Religion commands us to believe that since God Himself drew humans out of the state of nature, they are unequal because He wanted them to be so; but it does not forbid us to form conjectures, drawn solely from the nature of humans and the beings that surround them, concerning what the human race could have become, if it had been left to itself. #RandolphHarris 9 of 22
Humans, whatever country you may be from, whatever your opinions may be, listen: here is your history, as I have thought to read it, not in the books of your fellowmen, who are liars, but in nature, who never lies. Everything that comes from nature will be true; there will be nothing false except what I have unintentionally added. The times about which I am going to speak are quite remote: how much you have changed from what you were! It is, as it were, the life of your species that I am about to describe to you according to the qualities you have received, which your education and your habits have been able to corrupt but have been unable to destroy. There is, I feel, an age at which an individual human would want to stop. You will seek the age at which you would want your species to have stopped. Dissatisfied with your present state for reasons that protend even greater grounds for dissatisfaction for your unhappy posterity, perhaps you would like to be able to go backwards in time. This feeling should be a hymn in praise of your first ancestors, the criticism of your contemporaries, and the dread of those who have the unhappiness of living after you. Without having recourse to the supernatural knowledge we have on this point, and without taking note of changes that must have occurred in the internal as well as the external conformation of humans, as they applied their limbs to new purposes and nourished themselves on new foods, I will suppose one to have been formed from all time as I see them today: walking on two feet, using their hands as we use ours, directing their gaze over all of nature, and measuring with their eyes the vast expanse of the Heavens. #RandolphHarris 10 of 22
Like the Old Testament, the New Testament sees human nature as a psychophysical unity. Although Jesus Christ and the apostles spoke Aramaic, their words have been handed down to us in New Testament Greek, which, depending on its frames of reference, uses any of several interchangeable terms for referring to persons. Whether we are admonished to love God with all our heart, soul, strength, and mind or to present our bodies “as living sacrifice,” the meaning is the same: commit your whole person to God. The Greek word psyche parallels the Hebrew nephesh and is frequently translated as “soul.” In many cases its meaning is clearly not that of an immaterial soul. When Joseph brought his father, Jacob, and seventy-five “souls” into Egypt (as narrated in Acts 7.14), he did not leave their bodies behind in Canaan. The rich farmer dreams of harvests so great that one can say to one’s psyche, “Soul, you have ample goods laid up for many years; take your ease, eat, drink, and be merry.” The biblical scholar Frank Stagg wonders aloud, “What kind of soul is it that can eat, drink, and be merry? A soul is a self, a person. In Romans 2.9, every “human being” who does evil and suffers for it is a psyche and in Romans 13.1 every “person” to be subjected to persons who govern is likewise a psyche. The whole [person] sins and the whole [person] is called to responsible citizenship. Saint Paul, true to his Hebrew heritage, here thins of man as a unity. The Biblical teaching is not that one has a soul but that one is a soul.” #RandolphHarris 11 of 22
That is exactly it. You do not have a soul, you are a soul. A soul comes from God. Nothing created can exist without a soul. God is omnipresent, we are emanations of God. He is our soul. Spirituality, as reflected in the Greek words translated as “spirit” and “flesh,” similarly has not to do with the whole person in relationship with God and other persons. The theologian Bruce Reichenbach suggests that to recapture this sense of spirituality we ought to drop the term soul from our religious vocabulary: “Such an approach, far from destroying faith in the spiritual aspect of humans, will assist in clarifying precisely wherein the spiritual lies, that is, that it lies not in the possession of an entity, but in the style of life one leads insofar as it manifests a relation to God and to one’s fellow human.” We also see the Hebrew-Christian understanding of psychophysical unity in the New Testament teaching concerning life after death. Oscar Cullmann beings his classic book, Immortality of the Soul or Resurrection of the Dead? by observing that if we were to ask ordinary Christians what they conceive to be the New Testament teaching concerning our fate after death, “with few exceptions we should get the answers: The immortality of the soul. Yet this widely accepted idea is one of the greatest misunderstandings of Christianity.” Scripture promises us not immortality of the soul, but resurrection to eternal life as an “embodied spirit”—a very different proposition. #RandolphHarris 12 of 22
For Jesus, unlike Socrates, death was no friend. At the grace of his friend Lazarus, Jesus wept. Death mattered. It was, in the apostle Paul’s words, “the great enemy.” Death is real, and I is an enemy precisely because we do not have within our own natures a guaranteed immortality. At the end of our lives we do not, as Socrates assumed, “pass away”; rather, we die. However, there is hope, a hope rooted not in our nature but in God’s love and faithfulness. Christians believe that God created and values human lives and that God will re-create them after death, giving us, on that “great gettin’-up morning,” what, apart from divine love, we do not have—eternal life. The hope that Christians proclaim in the Apostle’s Creed—“I believe in the resurrection of the body and the life everlasting”—is a hope grounded in God’s initiative, not in our nature. To use a crude but modern analogy, after the plug is puled on our computing machinery, the divine programmer promises to re-create our software on a new, error-free, piece of hardware. (Contrast this view with the pre-Christian idea of Seneca, who viewed himself as a “mixture of body and soul, of divine and human; my body I will leave where I found it, my soul I will restore to Heaven.”) If we have immortal souls, it must not have been the case the Christ was the first to defeat death nor did he need to force open a door that until then had been locked. However, Christians believe that it was and He did. #RandolphHarris 13 of 22
However, if the Psychical Researchers succeeded in proving “survival” and showed that the Resurrection was an instance of it, they would not be supporting the Christian faith but refuting it. (In fact, the founders or parapsychology were mostly people who had lost their faith in God and were searching for another basis for believing in the meaning of life and the possibility of life after death.) This claim embodies the Christian concept of resurrection containing the belief that our lives will be followed not by eternal extinction but by a renewal of life, with our individual identities intact, perhaps rather as a beautiful flower preserves the identity of the human seed that precedes it. (From this, all Christians, whether they hold to an immortal soul or not, derive equal comfort when confronting death.) Second, the New Testament image of a restored and perfected mind-body unit reinforces the other biblical images of human nature as a psychophysical unity. We must be wary of yoking biblical ideas to the details of any currently prevailing scientific theory. However, it is noteworthy that this unified image is consistent with the emerging scientific image of humans as a mind-body unity. Fundamentally, both views assume that without our bodies we are nobodies, and that we had best therefore be good to our bodies. Rather than despising the body as that which “fills us with passions, and desires, and fears, and all sorts of fancies, and foolishness,” as Socrates declare, Christians regard the body as “the temple of the Holy Spirit.” #RandolphHarrs 14 of 22
Indeed, we do not have bodies rather, we are bodies, bodies alive with minds. That being so, we should care about people’s whole selves—body and all. And that is indeed why people of faith have been on the forefront of efforts to take medicine to the developing World, to alleviate hunger, and to combat debilitating racism. The biblical accounts of human nature are, in a very profound sense, timeless. They made sense to our forebears long before science appeared, and they are relevant today. That should warn us against misconstruing them today by trying to impose on their vocabulary a precision, familiar to us today within science, that they were never intended to have. We discover that their main concern is with what God thinks about humans. The biblical account is a God-centered view and is pre-occupied with relationships—first and foremost the relationship of God to humanity, but also of person to person, and of humankind to the created order, of which it both a part and a steward. It provides advice and enduring truths on how to live our lives day by day. However, humankind today is not as God created it. An event described as the fall occurred, in which humankind’s obedience to God turned to disobedience. Seen in this way the fall is interpreted primarily as a break in the relationships of God, humans, and nature. The fall is often described as having “marred” or “obscured” God’s image, which can be restored in Christ. #RandolphHarris 15 of 22
However, our physical existence has continued without interruption despite the fact that unredeemed humankind has been “dead in trespasses and sins” since then. Thus, while biological and spiritual life can be distinguished from each other, we must not overemphasize this possibility, since they are part of a whole. The rich fabric of the total picture given to us in Scripture brings to mind the similarly rich complexity of the total picture of human nature given to us through the scientific endeavour today. Both emphasize the complexity of human nature, the need to understand and study it from many diverse aspects or perspectives, and the need to recognize that human nature is a unity—a unity now in this present life and, by the grace of God, a unity in the life to some. The person who lusts for something breaks out into hives. The person who is proud produces pouches under one’s eyes. The person who is greedy develops hollows in one’s cheeks. The persons who has not died to oneself is easy game for the Enemy’s guile. Whoever finds oneself flooded with weakness and clinging to the flesh is mired in desire. One can still extract oneself from this sort of life, but only with the greatest difficulty. When a person like this holds oneself back, one grows sad. When someone else holds one back, one flies off into a rage. By way of contrast, the person who is poor and the one who is humble in spirit may seem to live a humdrum life; nonetheless they experience a measure of control and even a modicum of concord. #RandolphHarris 16 of 22
You may go for the gusto, that is to say, aggressively pursue something you lust for; but when you grab it, it will grab you and twist you to the floor. By allowing a thousand rich such small passions to enslave you, you will never find True Peace of Heart. If you ever hope to escape, you must resist, fight back to fund what you are looking for. In the same way anyone who reveals and drivels one’ life away cannot find True Peace; only the fervent and spiritual know where to look for that. If one cares enough for the Quest and understand enough about the relation between it and diet, one will come sooner or later to choose one’s food with more resistance to habit. There is an opportunity to strengthen one’s will, overcome a bad habit and show one’s determination to quicken progress by dropping a negative practice of behaviour or action altogether from the first day. Do not sin against your health. Somethings humans partake in is poisonous physically and morally. Not all sickness and all disease are caused by wrong thinking in this present reincarnation but some of them are. How great or how small that part is depends entirely upon the individuals concerned. With some, it is a very high proportion, with others it is a small one. In the former case, therefore, we must look back to anterior lives for the wrong thought or wrong conduct which produced the sickness of the present physical body as bad karma. The practice of Christian Science is one part of the means to be applied in the hope of relieving the suffering and restoring normalcy to the physical, mental, and spiritual. #RandolphHarris 17 of 22
We have inherited a body which, after ages of mistreatment, degradation, and wrong feeding, cannot quickly change itself and accept the new habits and the new feeding with its organs in their present condition. If the millions spent on research for cancer have so far failed, and if a simple change of faulty thought, belief, conduct, and goal cures it, the worth of this method is thereby demonstrated. Bodily healing is an occasional by-product of the healing of thought and feeling, or the re-education of moral character; it is not at all the invariable result of such processes. If wrong living breaks hygienic laws and provokes disease, wrong-doing also breaks Universal laws and provokes disease, as one form of retribution out of several possible forms. A hereditary affliction would obviously be of a universal origin. The individual mind and the cosmic mind are indissoluble connection, an out of their combined activity the human World-idea is produced. It would be correct to say that the redirection of thought and feeling would largely help to eliminate disease. As the race learns to substitute healing and caring thoughts for negative thoughts, aspiration for passion, and concentration for distraction, it will inevitably throw off many maladies that originate in wrong attitudes. Certain maladies in the physical being may quite easily be directly traced to evil impulses in the mental being. It is not only human’s diseases which are the consequence of their bad thinking, however, but also human’s misfortunes. #RandolphHarris 18 of 22
If one is healthy in body one may be unhealthy in fortune. The Universal law of retribution expresses itself in a variety of ways. It is a mistake to narrow this linking of wrong thinking and ill feeling with the body’s sicknesses alone. They are to be linked with all forms of life experience. States of mind are directly or indirectly connected with states of health. A mind sinking under the heavy weight of responsibilities, or filled with the heavy stresses and pressures of business, or depressed by frustration, unhappiness or unrest, or shaken by the ending of a close relationship, may soon or late reflect itself in disease, sickness, psychosis, or neurosis. Wrong thinking expresses itself in the end in wrong functioning of some organ of the body. The nature of the thoughts and the nature of the malady correspond to each other. The individual who gives oneself up to negative destructive thoughts or feverish tempo of living for years and, later, find oneself sick or diseased, usually fails to think there is any mutual connection between the mental thoughts or unrelaxed way of life and the physical state. One does not even dream that one has been called to account. Quite clearly, it is as disorders of the various organs, as functional troubles, or as functional troubles, or as abnormal conditions in one or another part of the body that emotional, nervous, and mental disharmonies firs show themselves physically. Definitions: A sickness develops into an ailment, which if not cured becomes a disease. There is dissension between heart and head, between feeling and reasoning, and there is disease in the body itself. #RandolphHarris 19 of 22
There is an undesirable physical reaction for every undesirable emotional activity. Most people are careless about their mental habits because these seem of trivial importance by contrast with their physical habits. They do not know that sinning against the mind’s hygiene may manifest in the physical body itself. The body’s organs are affected by the mind’s states. Worry or fear or shock or excessive emotion may disturb, reduce, increase, or even paralyze their working for a time—in some cases for all time. Humans can cease to become human, and become God; but humans cannot be God and human at the same time. One can hold oneself in this egoless state for a brief while only. The ego soon raises up again and the glorious presence retires, for the two are incompatible. Such periods are short and uncommon but they lift us up and draw us in. Even if they are not immediate actualities, we feel then that there is peace and joy for us as ultimate possibilities. It is true that the felicity and freedom of such glimpses are too often too momentary. Yet immense forces lie hidden beneath their brief but intense existence. All glimpses are not of equal duration nor of equal degree. One or other or both may differ from person to person. These glimpses of Reality which wake us out of the World or illusion come to us only at intervals. We cannot hold them, but we can repeat them. The glimpse may past only an instant, or it may last a year. The glimpse lasts a moment, a minute, an hour, or a week—who can say, for it is a mysterious grace? However, in that while, the oscillation of human thoughts is stilled and time takes a rest. It cannot be shared with others—although they may notice or sense some of its fruits—and to that extent it is a private experience. #RandolphHarris 20 of 22
It comes to us only in gleams whose disappointing brevity is balanced by their overwhelming beauty. Such moments rarely come to flower in the arid wildness of a human’s life today. There will even be rare and brief times when these serene glimpses will dissolve into wonderful ecstasies. The glimpses are usually quite short in duration, quite sudden in onset. The splendour of lightning, they disappear within the twinkling of an eye. Such experiences can be sustained only in small homeopathic doses. However, glimpses, as charming to the mind as scented blossoms to the nose, are fugitive. They cannot be kept. They are ephemeral. These glimpses are rarely sustained and should be accepted without surprise or disappointment for the short events they usually are. During the years when I investigated such matters—collecting data from several hundred cases, including my own experience, and combining it with the more authoritative teachings of highly attained and highly respected top-rank persons—I found that in large percentage of persons who feel too preoccupied with the work of starting to build a career, earn their livelihood, and build a family, the initial glimpse may have been the first and last for a long period of many years. However, in some cases they say in this period of disinterest because of disillusionments. The bliss of the glimpse must pass—and often quickly: its confirmation of unworldly values must diminish. One does not expect to feel often these great moments when one passes through an archway opening on the infinity and enjoys the Best. #RandolphHarris 21 of 22
These glimpses are fitful and their content is fragmentary. It is true that the glimpse comes seldom to most people, but it is all the better remembered for that rarity. The fleeting beauty of these moments veils the harsh greyness of the long periods between them. These moments of spiritual nearness shine in one’s life, but the glorious feeling they induce does not stay. However, the glimpse comes to an end. The glorious new identity which one took on for a while will be shed. These glimpses are often unexpected, usually isolated, and only brief. A brief release from the burdens of living, peace-bestowing and mentally illumining, a healing suspense of all negative traits—but soon gone. These moments are rare and beautiful. They can never come too soon nor stay too long. The energy which appears to us as light is the basis of the Universe, the principle from which all things are made. The first aspect of God is Light; the first contact of human the Supreme Being is Light. If seen in vision, the pure and primal life-force appears as golden sunshine. You ask why I perch on a jade green mountain? I laugh but say nothing my heart free like a peach blossom in the flowing stream going by in the depths in another World not among humans. In the book of life, blessing, peace and ample sustenance, may we, together with all Thy people, the house of America, be remembered and inscribed before Thee for a happy life and for peace. Blessed art Thou, O Lord, who establishest peace. May it be Thy will, O Lord our God and God of our fathers, to grant our portion in your Kingdom and may the Temple be rebuilt in our day. There we will serve Thee with awe as in days of old. #RandolphHarris 22 of 22
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Next to Life and Liberty, We Consider Education the Greatest Blessing!
We had a sense of importance that would have led us to risk our lives for our rhetoric. The precondition of any civilization, old or new, is energy. First Wave societies drew their energy from “living batteries”—human and animal muscle-power—or from sun, wind, and water Forests were cut for cooking and heating. Waterwheels, some of them using tidal power, turned milestones. Windmills creaked in the fields. Animals pulled the plow. As late as the French Revolution, it has been estimated, Europe drew energy from an estimated 14 million horses and 24 million oxen. All First Wave societies thus exploited energy sources that were renewable. Nature could eventually replenish the forests they cut, the wind that filled their sails, the rivers that turned their paddle wheels. Even animals and people were replaceable “energy slaves.” All Second Wave societies, by contrast, began to draw their energy from coal, gas, and oil—from irreplaceable fossil fuels. This revolutionary shift, coming after Newcomen invented a workable steam engine in 1712, meant that for the first time a civilization was eating into nature’s capital rather than merely living off the interest it provided. This dipping into the Earth’s energy reserves provided a hidden subsidy for industrial civilization, vastly accelerating its economic growth. And from that day to this, wherever the Second Wave passed, nations built towering technological and economic structures on the assumptions that cheap fossil fuels would be endlessly available. #RandolphHarris 1 of 21
In capitalist and communist industrial societies alike, in East and West, this same shift has been apparent—from dispersed to concentrated energy, from renewable to non-renewable, from many different sources and fuels to a few. Fossil fuels formed the energy base of all Second Wave societies. The leap to a new energy system was paralleled by a gigantic advance in technology. First Wave societies had relied on what Vitruvius, two thousand years ago, called “necessary inventions.” However, these early winches and wedges, catapults, winepresses, levers, and hoists were chiefly used to amplify human or animal muscles. The Second Wave pushed technology to a totally new level. It spawned gigantic electromechnical machines, moving parts, belts, hoses, bearings, and bolts—all clattering and ratcheting along. And these new machines did more than augment raw muscle. Industrial civilization gave technology sensory organs, creating machines that could hear, see, and touch with greater accuracy and precision than human beings. It gave technology a womb, by inventing machines designed to give birth to new machines in infinite progression—id est, machine tools. More important, it brought machines together in interconnected systems under a single roof, to create the factory and ultimately the assembly line within the factory. On this technological base a host of industries sprang up to give Second Wave civilization its defining stamp. At first there were coal, textiles, and railroads, then steel, auto manufacture, aluminum, chemicals, and appliances. #RandolphHarris 2 of 21
Huge factory cities leaped into existence: Lille and Manchester for textiles, Detroit for automobiles, Essen and—later—Magnitogorsk for steel, and a hundred others as well. From these industrial centers poured million upon endless millions of identical products—shirts, shoes, automobiles, watches, toys, soap, shampoo, camera, machine guns, and electric motors. The new technology powered by the new energy system opened the door to mass production. Mass production, however, was meaningless without parallel changes in the distribution system. In First Wave societies, goods were normally made by handcraft methods. Products were created one at a time on a custom basis. The same was largely true of distribution. It is true that large, sophisticated trading companies had been built up by merchants in the widening crack of the old feudal order in the West. These companies opened trade routes around the World, organized convoys of ships, and camel caravans. They sold glass, paper, silk, nutmeg, tea, wine and wool, indigo and mace. Most of these products, however, reached consumers through tiny stores or on the backs of wagons of peddlers who fanned out into the countryside. Wretched communications and primitive transport drastically circumscribed the market. These small-scale shopkeepers and itinerant vendours could offer only the slenderest of inventories, and often they were out of this or that item for months, even years, at a time. #RandolphHarris 3 of 21
The Second Wave wrought changes in this creaking, overburdened distribution system that were as radical, in their ways, as the more publicized advances made in production. Railroads, highways, and canals opened up the hinterlands, and with industrialism came “palace of trade”—the first department stores. Complex networks of jobbers, wholesalers, commission agents, and manufacturers’ representatives sprang up, and in 1871 George Huntington Hartford, whose first store in New York was painted vermilion and had a cashier’s cage sharped like a Chinses pagoda, did for distribution what Henry Ford later did for the factory. He advanced it to an entirely new stage by creating the World’s first mammoth chain-store system—The Great Atlantic and Pacific Tea Company. Customer distribution gave way to the mass distribution and mass merchandising that became as familiar and central a component of all industrial societies as the machine itself. What we see, therefore, if we take these changes together, is a transformation of what might be called the “techno-sphere.” All societies—primitive, agricultural, or industrial—use energy; they make things; they distribute things. In all societies energy system, the production system, and the distribution system are interrelated parts of something larger. This larger system is the technosphere, and it has a characteristic form at each stage of social development. As the Second Wave swept across the planet, the agricultural techno-sphere was replaced by an industrial techno-sphere: non-renewable energies were directly plugged into mass production systems which, in turn, spewed goods into a highly developed mass distribution system. #RandolphHarris 4 of 21
This Second Wave techno-sphere, however, needed an equally revolutionary “socio-sphere” to accommodate it. It needed radically new forms of social organization. Before the industrial revolution, for example, family forms varied from place to place. However, wherever agriculture held sway, people tended to live in large, multigenerational households, with uncles, aunts, in-laws, grandparents, or cousins all living under the same roof, all working together as an economic production unit—from the “joint family” in India to the “zadruga” in the Balkans and the “extended family” in Weser Europe. And the family was immobile—rooted to the soil. This is why the Victorian homes were so large, often three and four stories, with an average of 5,000 square feet, and several acres of land; so the families could live at home, have their own space without overcrowding the house, and farm to grow their food and meat. As we are now experiencing a global pandemic in 2021, houses are getting larger again, more people are living in multigenerational households, and even growing their own food. As the Second Wave began to move across First Wave societies, family felt the stress of change. Within each household the collision of wave fronts took the form of conflict, attacks on patriarchal authority, altered relationship between children and parents, new notions of propriety. As economic production shifted from the field to the factory, the family no longer worked together as a unit. To the free workers for factory labour, key functions of the family were parceled out to new, specialized institutions. #RandolphHarris 5 of 21
Education of the child was turned over to schools. Care of the aged was turned over to poorhouses or old-age homes or nursing homes. Above all, the new society required mobility. It needed workers who would follow jobs from place to place. Burdened with elderly relatives, the sick, the disabled, and a large brood of children, the extended family was anything but mobile. Gradually and painfully, therefore, family structure began to change. Torn apart by the migration to the cities, battered by economic storms, families stripped themselves of unwanted relatives, grew smaller, more mobile, and more suited to the needs of the new techno-sphere. The so-called nuclear family-father, mother, and a few children, with no encumbering relatives—became the standard, socially approved, “modern” model in all industrial societies, whether capitalist or socialist. Even in Japan, where ancestor worship gave the elderly an exceptionally important role, the large, close-knit, multigenerational household began to break down as the Second Wave advanced. More and more nuclear unis appeared. In short, the nuclear family became an indentifable feature of all Second Wave societies, marking them off from First Wave societies just as surely as fossil fuels, steel mills, or chain stores. As work shifted out of the fields and the home, moreover, children had to be prepared for factory life. The early mine, mill, and factory owners of industrializing England discovered, as Andrew Ure wrote in 1835, that it was “nearly impossible to convert persons past the age of puberty, whether drawn from rural or from handicraft occupations, into useful factory hands.” #RandolpHarris 6 of 21
If young people could be prefitted to the industrial system, it would vastly ease the problems of industrial discipline later of on. The result was another central structure of all Second Wave societies: mass education. Built in the factory model, mass education taught basic reading, writing, and arithmetic, a bit of history and other subjects. This was the “overt curriculum.” However, beneath it lay an invisible or “covert curriculum” that was far more basic. It consisted—and till does in most industrial nations—of three courses: one in punctuality, one in obedience, and one in rote, repetitive work. Factory labour demanded workers who showed up on time, especially assembly-line hands. It demanded workers who would take orders from a management hierarchy without questioning. And it demanded men and women prepared to slave away at machines or in offices, performing brutally repetitious operations. Thus from the mid-nineteenth century on, as the Second Wave cut across country after country, one found a relentless educational progression: children started school at a younger and younger age, the school year became longer and longer (in the United States of America it climbed 35 percent between 1878 and 1956), and the number of years of compulsory schooling irresistibly increased. Mass pubic education was clearly a humanizing step forward. As a group of mechanic and workingmen in New York City declared in 1829, “Next to life and liberty, we consider education the greatest blessing bestowed upon mankind.” #RandolphHarris 7 of 21
Nevertheless, Second Wave schools machined generation after generation of young people into a pliable, regimented work force of the type required by electromechanical technology and the assembly line. Taken together, the nuclear family and the factory-style school formed part of a single integrated system for the preparation of young people for roles in industrial society. In this respect, too, Second Wave societies, capitalist or communist, North or South, were all alike. For many decades the ecological model was “the” model of urban growth. However, during recent decades it has increasingly come under attack by the scholars favouring neo-Marxian or political economy models. These models challenge the mainstream urban ecology perspective by emphasizing that urban patterns are not the result of “hidden hand” economic forces, but rather that urban patterns are deliberately shaped for private profit by elites in business and government. Thus, unlike ecological approaches, which explain suburbanization as occurring as a consequence of technological factors such as street-car or automobile, political economy, or neo-Marxian, views stress the role played by corporate and real estate interests in manipulating land usage and markets. Suburbia is not a consequence of individuals homeowner choice, but a consequence of a deliberate decision by elites to disinvest in the cities. These elites are composed of “the industrial executives, developers, bankers, and their political allies. This approach is sometimes also identified as the “new urban sociology.” #RandolphHarris 8 of 21
The new urban sociology is usually based on assumptions of neo-Marxism and conflict theory. The term “new urban sociology” is a bit of a misnomer, since advocates of this approach or paradigm often are geographers, urban planners, or political scientists rather than sociologists. Although these perspectives differ in specifics, they all stress that urban development is a consequence of capitalist modes of production, capital accumulation, exploitation of he powerless, and conflictual class relations. Societies are specified according to their mode of production. In the United States of America and Western Europe as well as elsewhere societal development is dominated by the capital accumulation process. A central role in the process of accumulation is assigned to labour power—its use, management, and reproduction. Social spatial relationships, particularly the relationship between capitalistic processes and space, are an intrinsic part of social development. Methodological individualism is overcome through specification of structure and its relationship to the agency, although the articulation of this relationship varies among the new urbanists. Real-estate and its supporting infrastructure constitute a “second circuit” of capital. Certain assumptions are common to the new critical urbanists. These are: Societal interaction is dominated by antagonistic social relationships. Consequently society is not a unified biotic community that experiences change from the outside, but a stratified and highly differentiated form of organization characterized by its own fissures, contradictions, and patterns of uneven development—features that flow from the (for example, the capitalistic) mode of production itself. #RandolphHarris 9 of 21
Social development is unstable in societies with antagonistic owner relationships. Contradictions of development and inequalities of growth fuel antagonism and define the nature of political activities. Power inequality is a basic element in societal relationships and the exercise of power can be a factor in societal development. No society can be adequately analyzed without reference to either its long-term history or its global context. Urban sociology has become captive of its own comfortable assumptions and resonates strongly with younger academics. Some also believe strongly that the social inequality, social conflict, and social problems in many American cities is the predictable consequences of capitalist political economy determining real estate and land usage because certain groups of people had their homes red tagged (scheduled for demolition) as cities were planning to redevelop them. This led to many years of generational wealth being lost for certain groups of people are these homes appreciated to become worth millions just 40 to 40 years later. However, capitalists tend to be republican, but some of these policies that led to certain groups of people being displaced from the homes they owned and robbed of future equity, for example, were policies created by the governors Pat Brown and his son Jerry Brown, who are both democrats. Even today as California brags about having a nearly $40 billion budget surplus, there is a major homeless crisis that is being overlooked by democratic Governor Gavin Newsom and the TV news media, but they can conjure up sports complexes and have them operational in two years, but no move being made on the construction and management of affordable housing. #RandolphHarris 10 of 21
However, there is a conflict about affordable housing because many of their buildings tend to rent to people and do not manage them and there is a lot of violence, crime, rule breaking, and noise, so people do not want income based, or low-income properties in their community because rules are not enforced and it makes the community unlivable for people who pay market rate and often well above market rate prices for their homes. Yet, the answer is not to leave people on the streets to endure unhygienic and unsafe conditions. Well have to acknowledge and deal with gentrification, displacement, and neighbourhood revitalization. We also have to acknowledge the opposite of gentrification is happening: middle- and upper-income residents are moving out, and lower-income residents moving in. Urban space (as well as space at other scales) is the specific effect of the kind of society in which this urban space is developed and the capitalist city is developed according to a logic that is internal to capital itself. The trend of the affluent moving out of their communities has implications for millions of Americans who own a home or are thinking of buying one. In a neighbourhood that is losing its more affluent residents, home prices are likely to underperform, just as they tend to outperform in areas that are gentrifying, as incomes rise. As a buyer, you may value new construction and/or home prices that appreciate above all, and thus be attracted only to rising-income areas where the lawns are all manicured, houses are nice and well-maintained, and not too many cars on the street and in the driveway. #RandolphHarris 11 of 21
As a systematic statement of how non-Marxian new sociology political economy approach can be used to study how property markets work as social phenomena is done by understanding that place is valued in two ways: first, as an object of exchange to be bought and sold, and second, when it is used to do business in or live in. In the latter case place has a sentimental and symbolic value associated with jobs, neighbourhood, hometown, and community. However, the urban growth machine of corporate political elites is interested in land strictly as an investment and commodity to be bought and sold. Their interest is in creating a good business environment so that investments and new residents will come to the area and increase market value of the land, and aggregate rent levels will increase. This governmental and corporate emphasis on growth is at the expense of the interest of local residents and their communities. The needs of the general public are captive to the “growth machine” whose principal interest is in the transfer of wealth rentier groups. Use values of the majority are sacrificed for the exchange values of a few. Thus, community groups that advocate slow growth or neighbourhood preservation are fought by the business elites that profit from maintaining the growth machines. For how can the source of the inequality among humans be known unless one begins by knowing humans themselves? And how will humans be successful in seeing themselves as nature formed one, through all the changes that the succession of time and things must have produced in one’s original constitution, and in separating what one derives from one’s own wherewithal from what circumstances and one’s progress have added to or changed in one’s primitive state? #RandolphHarris 12 of 21
Like the Winchester mansion, which time, sea, earthquakes, humans, and storms have caused wear and damage to while the owners and historians fight to preserve this priceless treasure some consider a god, the human soul, altered in the midst of society by a thousand constantly recurring causes, by the acquisition of a multitude of bits of knowledge and errors, by changes that to place in the constitution of bodies, by the constant impact of the passions, as, as it were, changed its appearance to the point of being nearly unrecognizable or not fully displaying its original intent. And instead of a being active always by certain and invariable principles, instead of that Heavenly and majestic simplicity whose mark its author had left on it, one no longer finds anything but grotesque contrast of passion which thinks I reasons and an understanding in a state of delirium. What is even more cruel is that, since all the progress of the human species continually moves away from its primitive state, the more we accumulate new knowledge, the more we deprive ourselves of the means of acquiring the most important knowledge of all. Thus, in a sense, it is by dint of studying humans that we have rendered ourselves incapable of knowing them. It is easy to say that it is in these successive changes of the human constitution that we must seek the first origin of the differences that distinguish humans, who, by common consensus, are naturally as equal among themselves as were the terrestrial beings of each species the varieties we now observe among some of them. #RandolphHarris 13 of 21
In effect, it is inconceivable that these first changes, by whatever means they took place, should have altered all at once and in the same manner all the individuals of the species. However, while some improved or declined and acquired various good and bad qualities which were not inherent in their nature, the others remained longer in their original state. And such was the first source of inequality among humans, which it is easier to demonstrate thus in general than to assign with precision its true causes. Let my readers not imagine, then, that I dare flatter myself with having seen what appears to me so difficult to see. I have begun some lines of reasoning; I have hazarded some guesses, less in the hope of resolving the question than with intention of clarifying it and of reducing it to its true state. Others will easily be able to go farther on this same route, though it will not be easy for anyone to reach the end of it. For it is no light undertaking to separate what is original from what is artificial in the present nature of humans, and to have a proper understanding of a state which no longer exists, which perhaps never existed, which probably never will exist, and yet about which it is necessary to have accurate notions in order to judge properly our own present state. One who would attempt to determine precisely which precautions to take in order to make solid observations on the subject would need even more philosophy than is generally supposed; and a good solution of the following problem would not seem to me unworthy of the Aristotles and Plinys of our century: What experiments would be necessary to achieve knowledge of natural man? And what are the means of carrying out these experiments in the midst of society? #RandolphHarris 14 of 21
Far from undertaking to resolve this problem, I believe I have meditated sufficiently on the subject to dare respond in advance that the greatest philosophers will not be too good to direct these experiments, nor the most powerful sovereigns to carry them out. It is hardly reasonable to expect such a combination, especially with the perseverance or rather the succession of understanding and good will needed on both sides in order to achieve success. These investigations, so difficult to carry out and so little thought about until now, are nevertheless the only means we have left of removing a multitude of difficulties that conceal from us the knowledge of the real foundations of human society. It is this ignorance of the nature of humans which throws so much uncertainty and obscurity on the true definition of natural right. For the ideal of right, and even more that of natural right, are manifestly ideas relative to the nature of humans. Therefore, one continues, the principles of this science must be deuced from this very nature of humans, from human’s constitution and state. It is not without surprise and a sense of outrage that one observes the paucity of agreement that prevails among the various authors who have treated it. Among the most serious writers one can hardly find two who are of the same opinion on this point. The Roman jurists—not to mention the ancient philosophers who seem to have done their best to contradict each other on the most fundamental principles—subject human and all other terrestrial beings indifferently to the same natural law, because they take this expression to refer to the law that nature imposes on itself rather than the law she prescribes, or rather because of the particular sense in which those jurists understood the word “law,” which on this occasion they seem to have taken only for the expression of the general relations established by nature among all animate beings for their common preservation. #RandolphHarris 15 of 21
The moderns, in acknowledging under the word “law” merely a rule prescribed to a moral being, that is to say, intelligent, free, and considered in one’s relations with other beings, consequently limit the competence of the natural law to the only terrestrial being who know of endowed with reason, that is, to humans. However, with each other defining this law in one’s own fashion, they all establish it on some metaphysical principles that even among us there are very few people in a position to grasp these principles, far from being able to find them by themselves. So that all the definitions of these wise humans, otherwise in perpetual contradiction with one another agree on this alone that it is impossible to understand the law of nature and consequently to obey it without being a great reasoner and a profound metaphysician, which humans do not naturally have, and from advantages the idea of which they cannot conceive until after having left the state of nature. Writers begin by seeking the rules on which, for the common utility, it would be appropriate for humans to agree among themselves; and then they give the name natural law to the collection of these rules, with no other proof than the good which presumably would result from their universal observance. Surely this is a very convenient way to compose definitions and to explain the nature of things by virtually arbitrary views of what is seemly. However, as long as we are unaware of natural man, it is futile for us to attempt to determine the law he has received or which is best suited to his constitution. #RandolphHarris 16 of 21
All that we can see very clearly regarding this law is that, for it to be law, not only must he will of one who is obliged by it be capable of knowing submission to it, but also, for it to be natural, it must speak directly by the voice of nature. Leaving aside therefore all he scientific books which teach us only to see humans as they have made themselves, and meditating on the first and most simple operations of the human soul, I believe I perceive in it two principles that are prior to reason, of which one makes us ardently interested in our well-being and our self-preservation, and the other inspires in us a natural repugnance to seeing any sentient being, especially our fellow humans, perish or suffer. It is from the conjunction and combination that our mind is in a position to make regarding these two principles, without the need for introducing that of sociability, that all the rules of natura right appear to me to flow; rules which reason is later forced to reestablish on other foundations, when, by its successive developments, it has succeeded in smothering nature. In this way one is not obliged to make a human a philosopher before making one a human. One’s duties toward others are not uniquely dictated to one by the belated lessons of wisdom; and as long as one does no resist the inner impulse of compassion, one will never harm another human or even another sentient being, except in the legitimate instance where, if one preservation were involved, one is obliged to give preference to oneself. By this means, an end can also be made to the ancient disputes regarding the participation of non-human terrestrial beings in the natural law. #RandolphHarris 17 of 21
For it is clear that, lacking intelligence and liberty, some terrestrial beings cannot recognize this natural law; but since they share to some extent in our nature by virtue of the sentient quality with which they are endowed, one will judge that they should also patriciate in natural right, and that humans are subject to some sort of duties toward them. It seems, in effect, that if I am obliged not to do any harm to my fellow humans, it is less because one is a rational being than because one is a sentient being: a quality that, since it is common to both non-human terrestrial beings and human beings, should at least give the former the right not to be needlessly mistreated by the latter. This same study or original man, of his true needs and the fundamental principles of his duties, is also the only good means that can be used to remove those multitudes of difficulties which present themselves regarding the origin of moral inequality, the true foundations of the body politic, the reciprocal rights of is members, and a thousand other similar questions that are as important as they are poorly explained. In considering human society from a tranquil and disinterested point of view it seems at firs to manifest merely the violence of powerful men and the oppression of the weak. The mind revolt against the harshness of the former; one is inclined to deplore the blindness of the latter. And since nothing is less stable among men than those external relationships which chance brings about more often than wisdom, and which are called weakness or power, wealth or poverty, human establishments appear at first glance to be based on piles of shifting sand. It is only in examining them closely, only after having cleared away the dust and sand that surround the edifice, hat one perceives the unshakable base on which it is raised and one learns to respect its foundations. #RandolphHarris 18 of 21
Now without a serious study of man, of his natural faculties and their successive developments, one will never succeed in making these distinctions and in separating, in the present constitution of things, what the divine will has done from what human art has pretended to do. The political and moral investigations occasioned by the important question I am examining are therefore useful in every way; and the hypothetical history of governments is an instructive lesson for man in every respect. In considering what we would have become, left to ourselves, we ought to learn to bless him whose beneficent hand, in correcting our institutions and giving them an unshakable foundation, has prevented the disorders that must otherwise result from them, and has brought about our happiness from the means that seemed likely to add to our misery. Learn whom God has ordered you to be, and in what part of human affairs you have been placed. As it stands, 52 percent of evangelicals do not accept or do not believe in absolute moral truths! What is happening? When the church does not get it right, the World certainly cannot get it right. Revival is coming! The Heavenly messengers will quiet your fears as you learn to find Jesus Christ. “Then I saw another mighty Angel coming down from Heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea, and his left foot on the land, and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. And when the seven thunders spoke, I was about to write; but I heard a voice from Heaven say, ‘Seal up what thunders have said and do not write it down.’ #RandolphHarris 19 of 21
“Then the Angel I had seen standing on the sea and on the land raised his right and to Heaven. And he swore by him who lives for ever and ever, who created the Heavens and all that is in them, the Earth and the sea and all that is in it, and said, ‘There will be no more delay! However, in the days when the seventh Angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets.’ Then then voice that I had heard from Heaven spoke to me once more: ‘Go, take the scroll that lies open in the hand of the Angel who is standing on the sea and on the land.’ So I went to the Angel and asked him to give me the little scroll. He said to me, ‘Take it and eat it. It will turn your stomach sour, but in your mouth it will be as sweet as honey.’ I took the little scroll from the Angel’s hand and ate it. It tasted sweet as honey in my mouth, but when I had eaten it, my stomach turned sour. Then I was told, “You must prophesy again about many people, nations, languages and kings,” reports Revelation 10.1-11. With tender regard for human weaknesses, the Angel will give humans time to become accustomed to the divine radiance. Then the joy and glory will no longer be hidden. The whole plain will light up with the bright shinning of the hosts of God. Earth will be hushed, and the Heavens will stoop to listen to the son—“Glory to God in the highest, and on Earth peace, good will towards humans.” “For the Lord your God is brining you into a good land, a land of flowing streams, with springs and underground waters welling up in valleys and hills, a land of wheat and barley, of vines and fig trees and pomegranates, a long of olive trees and honey, a land where you may eat bread without scarcity. #RandolphHarris 20 of 21
“God is blessing us with a land where we will lack nothing, a land whose stones are iron, and from whose hills you may mine copper, blue sapphires and diamond. You shall eat your fill and bless the Lord your God for the good land He has given you,” reports Deuteronomy 8.7-11. Tall, lush rain forest dripping in the morning wild orchids banana flowers, thick vines drape los palos del sol and great white cedar; others with five foot green elephant ears flopping, hundreds of butterflies, orange caterpillars, blue birds, pink mushrooms, through billion of green leaves quivering moist in the patchy sunlight. There are exalted but rare occasion when inspiration, peace, and spiritual majesty conjoin their blessed presence within us. It is with one for the flicker of a second—an unfathomable tranquility, an indefinable beauty—and then gone. Some enter into this experience only once in a lifetime; others repeat it a few times. Only a rare individual here and there enters it frequently. In the book of life, blessing, peace, and ample sustenance, may we, together with all Thy people, the house of America, be remembered and inscribed before Thee for a happy life and for peace. Blessed art Thou, O Lord, who establishest peace. O Lord, please guard my tongue from evil and my lips from speaking guile, and to those who slander me, let e give no heed. May my soul be humble and forgiving unto all. Please open Thou my heart, O Lord, unto Thy sacred Law, that Thy statutes I may know and all Thy truths pursue. Please bring to naught designs of those who seek to do me ill; speedily defeat their aims and thwart their purposes for Thine own sake, for Thine own power, for Thy holiness and Law. That Thy loved ones be delivered, answer us, O Lord, and save with Thy redeeming power. May the words of my mouth and the meditation of my heart be acceptable unto Thee, O Lord, my Rock and my Redeemer. Thou who establishes peace in the Heavens, please grant peace unto us and unto All America. Amen. #RandolphHarris 21 of 21
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Be Thou a Spirit of Health or Goblin Damned?
The Heaven was full of fiery shapes, Mrs. Winchester was terribly shocked by the death of her month-old baby girl; in fact, it can be well believed she never fully recovered and this surely influenced some of her eccentricities. Added to this loss was the death of her husband, William Wirt Winchester, 15 years later from Tuberculosis. On arrival in San Jose, Mrs. Winchester started remodeling the newly purchased, unfinished eight-room farm house. She found that the planning kept her grief-disturbed mind occupied and she became thoroughly enthused. Financial problems were certainly no deterrent; in the late 1880s, Mrs. Winchester brought a fortune of $20,000,000.00 ($523,635,294.12 in 2021 dollars) with her and had an average income of $1,000 ($26,181.76 in 2021 dollars) a day. Just how such precise amounts came to be public knowledge is unknown. In the period, 1881 to 1889, the dividends from her 777 shares of stock in the Winchester Company gave her an annual average income of $43,335.00 ($1,134,586.77 in 2021 dollars). It must be quickly added that upon the death of her mother-in-law in 1897, Mrs. Winchester’s holdings were increased to 2777 shares. Her lack of architectural training gave her little concern. Every morning she made the rounds with her ever patient foreman inspecting the latest progress. Some days Mrs. Winchester sketched plans on the spot using a saw-horse drawing table and any handy material, often brown wrapping paper (and used both sides). From the foreman came no argument; he had no problem of interpretation. #RandolphHarris 1 of 13
One afternoon in the mansion, a variety of circumstance concurred to being about the dreadful scene through which I was that night to pass. In the first place, I was literally overpowered with fatigue, and longing for sleep; in the next place, the effect of this extreme exhaustion upon my nerves resembled that of a narcotic, and rendered me less susceptible than, perhaps I should in any other condition have been, of the exciting fears which had become habitual to me. Then again, a little bit of the window was open, a pleasant freshness pervaded the room, and, to crown all, the cheerful sun of day was making the room quite pleasant. What was to prevent my enjoying an hour’s nap here? The whole air was resonant with the cheerful hum of life, and the broad matter-of-fact light of day filled every corner. I yielded—stifling my qualms—to the almost overpower temptation; and merely throwing off my coat, and loosening my cravat, I lay down, limiting myself to half-an-hour’s doze in the unwonted enjoyment of a feather bed, a coverlet, and a bolster. It was horribly insidious; and the demon, no doubt, marked my infatuated preparations. Dolt that I was, I fancied, with my mind and body worn out for want of sleep, and an arrear of a full week’s rest to my credit, that such measure as half-an-hour’s sleep, in such a situation, was possible. My sleep was death-like, long, and dreamless. Without a start of fearful sensation of any kind, I waked gently, but completely. It was, as you have good reason to remember, long past midnight—I believe, about two o’clock. When sleep has been deep and long enough to satisfy nature, thoroughly, one often wakens in this way, suddenly, tranquilly, and completely. #RandolphHarris 2 of 13
There was a figure seated in that lumbering, old sofa-chair, near the fireplace Its back was rather towards me, but I could not be mistaken; it turned slowly round, and merciful heavens! there was the stony face, with its infernal lineaments of malignity and despair, gloating on me. There was now no doubt as to its consciousness of my presence, and the hellish malice with which it was animated, for it arose, and drew close to the bedside. There was a rope about its neck, and the other end, coiled up, it held stiffly in its hand. My good angel nerved me for this horrible crisis. I remained for some seconds transfixed by the gaze of this tremendous phantom. He came close to the bed, and appeared on the point of mounting upon it. The next instant I was upon the floor at the far side, and in a moment more was, I do not know how, upon the lobby. However, the spell was not broken; the valley of the shadow of death was not yet traversed. The abhorred phantom was before me there; it was standing near the banisters, stooping a little, and with one end of the rope round its own neck, was poising a noose at the other, as if to throw over mine; and while engaged in this baleful pantomime, it wore a smile so sensual, so unspeakably dreadful, that my senses were nearly overpowered. I saw and remember nothing more, until I found myself in the maid’s room. I had a wonderful escape—there is no disputing that—an escape for which, while I live, I shall bless the mercy of Heaven. #RandolphHarris 3 of 13
No one can conceive or imagine what it is for flesh and blood to stand in the presence of such a thing, but one who has had the terrific experience. A shadow has passed over me—a chill has crossed my blood and marrow, and I will never be the same again—never, never! Our handmaid, a mature girl of two-and-fifty, as I have said, stayed her hand, and by little and little drew near to me, with open mouth, her brows contracted over her little, bready black eyes, till stealing a glance over her shoulder now and then, she established herself close behind us. During the relation, she had made various earnest comments, in an undertone; but these and her ejaculations, for the sake of brevity and simplicity, I have omitted in my narration. “It is often I heard tell of it,” she said, “but I never believed it rightly till now—though, indeed, why should I not? Does not my mother, down there in the lane, know quare stories, God bless us, beyant telling about it? But you ought not to have slept in the back bedroom. She was loath to le me be going in and out from that room even in the time, let alone for any Christian to spend the night in it; for sure she says it was his own bedroom.” “Whose own bedroom?” I asked, in a breath. “Why, his—the ould Judge’s—Judge John Conduit’s, to be sure, God rest his sowl”; and she looked fearfully round. “Amen!” I muttered. “But did he die there?” “Die there! No, not quite there,” she said. “Shure, was not it over bannisters he hung himself, the ould sinner, God be merciful to us all? and was not it in the alcove they found the handles of the skipping rope cut off, and the knife where he was settling the cord, God bless us, to hang himself with? #RandolphHarris 4 of 13
“It was his housekeeper’s daughter owned the rope, my mother told me, and the child never throve after, and used to be starting up out of her sleep, and screeching in the night time, wid dhrames and frights that cum an her; and they said how it was the speerit of the ould Judge that was tormentin’ her; and she used to be roaring and yelling out to hould back the big ould fellow with the crooked neck; and then she’d screech ‘Oh, the master! the master! he’s stampin’ at me, and beckoning to me! Mother, darling, don’t let me go!’ And so the poor crathure died at last, and the doctors said was marasmus, for it was all they could say.” “How long ago was all this?” I asked. “Oh, then, how would I know?” she answered. “But it must be a wondherful long time ago, for the housekeep was an ould woman, with a pipe in her mouth, and not a tooth left, and better nor eighty years ould when my mother was first married; and they said she was a rale buxom, fine-dressed woman when the ould Judge come to his end; an’, indeed, my mother’s not far from eighty years ould herself this day; and what made it worse for the unnatural ould villain, God rest his soul, to frighten the little girl out of the World the way he did, was what was mostly thought and believed by every one. My mother says the poor little crathure was his own child; for he was by all accounts an ould villain every way, an’ the hangin’ est judge that ever was known.” “From what you said about the danger of sleeping in that bedroom,” said I, “I suppose there were stories about the ghost having appeared there to others.” “Well, there was things said—quare things, surely,” she answered, as it seemed, with some reluctance. #RandolphHarris 5 of 13
“And why would not there? Sure was it not up in that same room he slept for more than twenty years? and was it not in the alcove he got the rope ready that done his own business at last, the way he done many a better man’s in his lifetime?—and was not the body lying in the same bed after death, and put in the coffin there, too, and carried out to his grave from it in St. Joseph’s Cathedral Basilica, after the coroner was done? But there was quare stories—my mother has them all—about how one Archbishop Patrick William Riordan got into trouble on the head of it. Some years later he died of pneumonia at the 1000 Fulton Street Mansion in San Francisco, California.” “And what did they say of this Archbishop Riordan?” I asked. “Oh, for that matther, it’s soon told,” she answered. And she certainly did relate a very strange story, which so piqued my curiosity, that I took occasion to visit the ancient lady, her mother, from whom I learned many very curious particulars. Indeed, I am tempted to tell the tale, but my fingers are weary, and I must defer it. But if you wish to hear it another time, I shall do my best. When I had heard the strange tale I have not told you, I put one or two further questions to her about the alleged spectral visitations, to which the house had, ever since the death of the wicked old Judge, been subjected. “No one ever Mrs. Winchester myself telling how the children used to be lifted up in the bed at night, she could not see by what mains; and how they were starting and screeching every hour, just all as one as the housekeeper’s little girl that died till at last one night poor Chadwick had a dhrop in him, the way he used now and again; and what do you think in the middle of the night he thought he heard a noise on the stairs, and being in liquor, nothing less id do him but out he must go himself to see what was wrong. #RandolphHarris 6 of 13
“Well, after that, all she ever heard of him was himself sayin’, ‘Oh, God!’ and a tumble that shook the very house; and there, sure enough, eh was laying on the lower stair, under the lobby, with his neck smashed double undher him, where he was flung over the banisters.” Then the handmaiden added—“I’ll go down the lane, and send up Hansen Solomon to pack up the rest of the taythings, and bring all the things across to your new lodgings.” And so we all sallied out together, each of us breathing more freely, I have no doubt, as we crossed that ill-omened threshold for the last time. Now, I may add thus much, in compliance with the immemorial usage of the Winchester legacy, which see the hero not only through one’s adventures, bur fairly out of the World. You must have perceived that what the flesh, blood, and bone hero of romance proper is to the regular compounder of legends, this ancient Victorian mansion of brick, wood, glass, and mortar is to the humble recorder of this true tale. Gods have different properties, due to different antecedents. The definitive book on gods and their qualities has yet to be written. Mrs. Winchester built the door to nowhere for the gods to enter. However, a human being has the key—the big key. The all-important key. The long-lost secret key that lets a human talk to the gods, command them, bring them down to Earth. Solomon’s key. A man gets that key, he be stronger than the gods. You do not want to mess with that key stuff. #RandolphHarris 7 of 13
Remember that persons skeptical of witchcraft did not doubt the practice of it, but only whether or not it worked, or worked through spiritual means. Thus the skeptic John Webster, in his Displaying of Supposed Witchcraft, was willing to concede that there were witches and devils who “have power to perform strange things.” However, he spent his twelfth chapter on the question “whether they do not bring the to pass by mere natural means.” What was at issues here was the reality of the spiritual World, the “invisible World,” as Dr. Mather called it. The controversy over witchcraft, therefore, raised theological issues fundamental to the seventeenth-century Christian. “We shall come to have no Christ but a light within, and no Heaven but a frame of Mind,” said Dr. Mather, if the materialists—the Saducees—should succeed in destroying the belief in an invisible World. Whatever one’s own belief, or lack of it, one has to admit that he was right. In the eighteenth and nineteenth centuries scientific materialism was to triumph, and the pious were to find that all the concreteness had left their religion, leaving nothing behind but a “light within” and a “frame of mind.” Conceive, then, of Dr. Mather’s excitement. At a time which he recognized to be a crisis in the history of religious belief he had discovered a clear case of witchcraft which he thought could not possibly be explained on material grounds. He made it the central matter of his Memorable Providences (1689), a book which he hoped might once and for all confute materialism and reestablish Christianity on the firm foundation of a real and concrete spiritual World. #RandolphHarris 8 of 13
The book met with considerable success. Richard Baxter, one of the most distinguished English Puritans, wrote a laudatory preface to the first London edition, and in Baxter’s own Certainty of the World of Spirits (1691) he spoke of it as the ultimate proof of the existence of a spiritual World. Any doubter, he said, “that will read…Mr. Cotton Mather’s book of the witchcrafts in New England may see enough to any incredulity that pretendeth to be rational.” The four or so cases we have reviewed over the past few weeks confirm in detail what we have seen to be true in general. Accusations of witchcraft were continual among common people, so continual that Dr. Cotton Mather took time in his “Discourse” to warn his congregation sharply against them “Take heed that you do not wrongfully accuse any other person of this horrid and monstrous evil…What more dirty reproach than that of witchcraft can there be? Yet it is most readily cast upon worthy persons when there is hardly a shadow of any reason for it. An ill look or a cross word will make a witch with many people who may on more ground be counted so themselves. There has been a fearful deal of injury done in this way in this town to the good name of the most credible persons in it. Persons of more goodness and esteem than any of their calumnious abusers have been defamed for witches about this country—a country full of lies.” However, the charges of irresponsible accusers were checked by the responsibility of the community’s leaders, the ministers and magistrates. They had been reluctant to act in Mrs. Hibbins’ case. #RandolphHarris 9 of 13
At Groton, Mr. Willard’s investigation had been so careful that two accusations of witchcraft were retracted and the case never brought to court, on the ground that it was possession rather than witchcraft. At Hartford a confessor and her husband had been hanged and at Boston a confessor, but in both instances, although more persons were accused, the individual case did not develop into a witch hunt. There were other individual convictions, but they were outnumbered by the acquittals. For example, the records of the Court of Assistants show that in 1662 Eunice Cole of Hampton was found not guilty as indicated, although there was “just ground of vehement suspicion.” In 1666 John Godfrey of Salem was discharged as not legally guilty, although there were again grounds for suspicion. (Mr. Godfrey seems to have been a thorough reprobate; at various times he was convicted of stealing, swearing, drunkenness, and suborning witnesses.) In 1637 Anna Edmunds was acquitted and her accusers order to pay charges. In 1675 Mary Parsons of Northampton was found not guilty, in 1681 Mary Hale of Boston, and in 1683 Mary Webster of Hadley. Also in 1683 James Fuller of Springfield, who had confessed but then retracted his confession, was found not guilty but was whipped and fined for “his wicked and pernicious willful lying and continuance in it until now, putting the country to so great a change.” #RandolphHarris 10 of 13
In All the American colonies during the seventeenth century there were fewer than fifty executions for witchcraft, and excluding Salem there were fewer than thirty. This is a genuinely exemplary record, considerably superior to Europe for intelligence and restraint. Before the Glover case a part of this restraint may have proceeded from the New Englander’s conviction that he belonged to a chosen people. God, many thought, would not permit Satan to afflict the elect. The Devil might appear among “the wigwams of Indians, where the pagan Powaws often raise their masters in the shapes of bear and snakes and fires,” but there would be a few demonic terrors in the New Jerusalem. This belief was shattered by the events of 1688. Goodwife Glover had demonstrated clearly that witchcraft did exist in Massachusetts, and witchcraft of the most serious and dangerous sort. The Devil was abroad in Zion, seeking whom he might devour. When the Devil broke forth again, at Salem Village in 1692, he was not immediately recognized. “When these calamities first began,” wrote the Reverend Samuel Parris, “which was in my own family, the affliction was several weeks before such hellish operations as witchcraft were suspected. A quack doctor, who called himself William Griggs, moved into my family home, and catastrophe ultimately befell it. He filled the parlour widow with bottle of indescribable horrors preserved in brandy, and the fairly new concept in the American colonies called the newspaper with the usual grandiloquent and mendacious mix of local social and culture news. #RandolphHarris 11 of 13
“This gentleman among his virtues did not reckon sobriety, and one night, being overcome with much wine, he set fire to his bed curtains, partially burned himself, and totally consumed the hose. It was afterwards rebuilt, and for a time an undertaker established himself in the premises. I fear some young persons, through vain curiosity to know their future condition, have tampered with the Devil’s tools so far that hereby one door was opened to Satan to play those pranks, Anno 1692. I knew one of the afflicted persons who (as I was credibly informed) did try with an egg and a glass to find her future husband’s calling [id est, occupation], till there came up a coffin, that is, a specter in likeness of a coffin. And she was afterward followed with diabolical molestation to her death, and so died a single person—a just warning to others to take heed of handling the Devil’s weapons lest they get a wound thereby. Another, I was called to pray with, being under sore fits and vexations of Satan. And upon examination I found that she had tried the same charm, and after her confession of it and manifestation of repentance for it, and our praters to God for her, she was speedily released from those bonds of Satan.” As human beings, we interact with the environment around us and affect it through our bodies as extensions of our minds. However, the thing is, we are never satisfied with the simplistic nature of these interactions. We are aware of limitations of our human nature and that has always been a driving force for us as a race to look for other ways to affect our environment in a more impactful way. #RandolphHarris 12 of 13
Witchcraft is another way, a “tool” if you will, to impact the environment in a way so unique that simple, everyday folk like us cannot wrap our minds around it. It surpasses the wonders of mechanics as there is no external connection, the power of witchcraft extends from an internal World, bypassing the need to learn complex machinery or spend years labouring over physics and math textbooks. Alongside the innovation we traditionally ascribe to the Victorian period, was an older, persistent belief in the supernatural. Although the laws against witchcraft had been repealed in 1736, folklore continued to be active and potent force in everyday life. Many people believe that supernatural forces are what compelled Mrs. Winchester, at a cost of $5,000,000.00 ($171, 188, 461.51 in 2021 dollars) alone spent on materials to build the Winchester mansion with 10,000 windows, nine kitchens, and 47 fireplaces built of rosewood, cherry, mahogany, Italian marble, oak, teak, and pipestone; all hand carved, and no two alike. Construction went on for 38 years. At one point the mansion was as high as nine stories, had 200 rooms, and was 50,000 square feet. Once an enterprising young realtor leaked the rumor to Mrs. Winchester’s servants that across the road (now Stevens Creek Chevrolet) an investor was planning to build an Inn. “Saloon” was the word in those says. Mrs. Winchester quickly purchased the property at an exorbitant figure. Of course this was a false alarm but it brought her holdings to 160 acres. In the book of life, blessing, peace, and ample sustenance, may we, together with all Thy people, the house of America, be remembered and inscribed before Thee for a happy life and for peace. Blessed art Thou, O Lord who establishest peace. #RandolphHarris 13 of 13
A 160-room mansion built to appease the spirits who died at the hands of the Winchester Rifle 👻 🗝 winchestermysteryhouse.com
It is Difficult for an Education in Which the Hearts is Involved to Remain Forever Lost!
Trying to sneak a pitch past him is like trying to sneak the sunrise past a rooster. Three hundred and fifty years ago, give or take a half-century, an explosion was heard that sent concussive shock waves racing across the Earth, demolishing ancient societies and creating a wholly new civilization. This explosion was, of course, the industrial revolution. And the giant tidal force it set loose on the World—the Second Wave—collided with all the institutions of the past and changed the way of life of millions. During the long millennia when First Wave civilization reigned supreme, the planet’s population could have been divided into two categories—the “primitive” and the “civilized.” The so-called primitive peoples, living in small bands and tribes and subsisting by gathering, hunting, or fishing, were those who had been passed over by the agricultural revolution. The “civilized” World, by contrast, was precisely that part of the planet on which most people worked the soil. For wherever agriculture arose, civilization took root. From China and India to Benin and Mexico, in Greece and Rome, civilizations rose and fell, fought and fused in endless, colourful admixture. However, beneath their differences lay fundamental similarities. In all of them, land was the basis of economy, life, culture, family structure, and politics. In each community, life was organized around the village. Each of which, life was a simple division of labour prevailed and a few clearly defined castes and classes arose: a nobility, a priesthood, warriors, helots, slaves, or serfs. For all of these people, power was rigidly authoritarian. #RandolphHarris 1 of 28
In all of these cases, birth determined one’s position in life. And for any one of these people, the economy was decentralized, so that each community produced most of its own necessities. There were exceptions—nothing is simple in history There were commercial cultures whose sailors crossed the seas, and highly centralized kingdoms organized around giant irrigation systems. However, despite such differences, we are justified in seeing all these seemingly distinctive civilizations as special cases of a single phenomenon: agricultural civilization—the civilization spread by the First Wave. During is dominance there were occasional hints of things to come. There were embryonic mass-production factories in ancient Greece and Rome. Oil was drilled on one of the Greek islands in 400 B.C, and in Burma in A.D. 100. Vast bureaucracies flourished in Babylonia and Egypt. Great urban metropolises grew up in Asia and South America. There was money and exchange. Trade routes crisscrossed the deserts, ocean, and mountains from Cathy to Calais. Corporations and incipient nations existed. There was even, in ancient Alexandria, a startling forerunner of the steam engine. Yet nowhere was there anything that might remotely have been termed an industrial civilization. These glimpses of the future, so to speak, were mere oddities in history, scattered through different places and periods. They never were brought together into a coherent system, nor could they have been. Until 1650-1750, therefore, we can speak of a First Wave. #RandolphHarris 2 of 28
Despite patches of primitivism and hints of the industrial future, agricultural civilization dominated the planet and seemed destined to do so forever. This was the World in which the industrial revolution erupted, launching the Second Wave and creating a strange, powerful, feverishly energetic countercivilization. Industrialism was more than smokestacks and assembly lines. It was a rich, many-sided social system that touched every aspect of human life and attacked every feature of the First Wave past. It produced the great Willow Run factory outside Detroit, but it also put the tractor on the farm, the typewriter in the office, the refrigerator in the kitchen. It produced the daily newspaper and the cinema, the subway and the DC-3. It gave us cubism and twelve-tone music. It gave up Bauhaus buildings and Barcelona chairs, sit-down strikes, vitamin pills, and lengthened life spans. It universalized the wristwatch and the ballot box. More important, it linked all these things together—assembled them, like a machine—to form the most powerful, cohesive, and expansive social system the World had ever known: Second Wave civilization. As the Second Wave moved across various societies it touched off a bloody, protracted war between the defenders of the agricultural past and the partisans of the industrial future. The forces of First and Second Wave collided head-on, brushing aside, often decimating, the “primitive” peoples encountered along the way. #RandolphHarris 3 of 28
In the United States of America, this collision began with the arrival of the Europeans bent on establishing an agricultural, First Wave civilization. A white agricultural tide pushed relentlessly westward, dispossessing the Indian, depositing farms and agricultural villages father and father toward the Pacific. However, hard on the heels of the farmers came the earliest industrializers as well, agents of the second Wave future. Factories and cities began to spring up in New England and the mid-Atlantic states. By the middle of the nineteenth century, the Northeast had a rapidly growing industrial sector producing firearms, watches, farm implements, textiles, sewing machines, and other goods, while the rest of the continent was still ruled by agricultural interests. Economic and social tensions between First Wave and Second Wave forces grew in intensity until 1861, when they broke into armed violence. The Civil War was not fought exclusively, as it seemed to many, over the moral issue of slavery or such narrow economic issues as tariffs. It was fought over a much larger question: would the rich new continent be ruled by farmers or industrializers, by the forces of the First Wave or the Second? Would the future American society be basically agricultural or industrial? When the Northern armies won, the die was cast. The industrialization of the United States of America was assured. From that time on, in economics, in politics, in social and culture life, agriculture was in retreat, industry ascendant. The First Wave ebbed as the Second came thundering in. #RandolphHarris 4 of 28
The same collision of civilizations erupted elsewhere as well. In Japan the Meiji Restoration, beginning in 1868, replayed in unmistakably Japanese terms the same struggle between agricultural past and industrial future. The abolition of feudalism by 1876, the rebellion of the Satasuma clan in 1877, the adoption of Western-style constitution in 1889, were all reflections of the collision of the First and Second Waves in Japan—steps on the road to Japan’s emergence as a premier industrial power. In Russia, too, the same collision between First and Second Wave forces erupted. The 1917 revolution was Russia’s version of the American Civil War. It was fought not primarily, as it seemed, over communism but once again over the issue of industrialization. When the Bolsheviks wiped out the last lingering vestiges of serfdom and feudal monarchy, they pushed agriculture into the background and consciously accelerated industrialism. They became the party of the Second Wave. In country after country, the same clash between First Wave and Second Wave interests broke out, leading to political crisis and upheavals, to strikes, uprisings, coup d’etat, and wars. By the mid-twentieth century, however, the forces of the First Wave were broken and the Second Wave civilization reigned over the Earth. #RandolphHarris 5 of 28
Today an industrial belt girdles the globe between the twenty-fifth and sixty-fifth parallels in the Northern Hemisphere. In North America, and much of the other developed nations, some 80 percent of the population lives an industrial way of life. Despite dizzying differences of language, culture, history, and politics—differences so deep that wars are fought over them—all these Second Wave societies share common features. Indeed, beneath the well-known differences lies a hidden bedrock of similarity. And to understand today’s colliding waves of change we must be able to identify clearly the parallel structures of all industrial nations—the hidden framework of Second Wave civilization. For it is this industrial framework itself that is not being shattered. And you, MAGNIFICENT AND MOST HONOURED LORDS, you upright and worthy magistrates of free people, permit me to offer you in particular my compliments and my respects. If there is a rank in the World suited to conferring honour on those who hold it, it is without doubt the one that is given by talents and virtue, that of which you have made yourselves worthy, and to which your fellow citizens have raised you. Their own merit adds still a new luster to yours. And I that find you, who were chosen by humans capable of governing others in order that they themselves may be governed, are as much above other magistrates as a free people; and above all that one which you have the honour of leading, is, by its enlightenment and reason, above the populace of other states. #RandolphHarris 6 of 28
May I be permitted to cite an example of which better records ought to remain, and which will always be near to my heart. I never call to mind without the sweetest emotion the memory of the virtuous citizen to whom I owe my being, and who often spoke to me in my childhood of the respect that was owed you. I sill see him living from the work of his hands, and nourishing his soul on the most sublime truths. I see Tacitus, Plutarch and Grotius mingled with the instruments of his craft before him. I see at this side a beloved son receiving with too little profit the tender instruction of the best of fathers. However, if the aberrations of foolish youth made me forget such wise lessons for a time, I have the happiness to sense at last that whatever the inclination one may have toward vice, it is difficult for an education in which the heart is involved to remain forever lost. Such, MADNIFICENT AND MOST HONOURED LORDS, are the citizens and even the simple inhabitants born in the state you govern. Such are those educated and sensible human concerning whom, under than name of workers and people, such base and false ideas are entertained in other nations. My father, I gladly acknowledge, was in no way distinguished among his fellow citizens; he was only what they all are; and such as he was, there was no country where his company would not have been sought after, cultivated, and profitably too, by the most upright humans. It does not behoove me, nor, thank Heaven, is it necessary to speak to you oft the regard which humans of that stamp can expect from you: your equals by education as well as by the rights of the nature and of birth; your inferiors by their will and by the preference they owe your merit, which they have granted to it, and for which you in tern owe them some sort of gratitude. #RandolphHarris 7 of 28
It is with intense satisfaction that I learn how much, in your dealings with them, you temper with gentleness and cooperativeness the gravity suited to the ministers of law; how much you repay them in esteem and attention for the obedience and respect they owe you; conduct full of justice and wisdom, suited to putting at a greater and greater distance the memory of unhappy events which must be forgotten so as never to see them again; conduct all the more judicious because this equitable and generous people makes a pleasure out of its duty, because it naturally loves to honour you, and because those who are most zealous in upholding their rights are the ones who are most inclined to respect yours. It should not be surprising that the leaders of a civil society love its glory and happiness; but, unfortunately for the tranquility of humans, that those who consider themselves as the magistrates, or rather as the masters, of a more holy and more subline homeland manifest some love for the Earthly homeland which nourishes them. How sweet it is for me to be able to make such a rare exception in our favour, and to place in the rank of our best citizens those zealous trustees of the sacred dogmas authorized by the laws, those venerable pastors of souls, whose lively and sweet eloquence the better instills the maxims of the Gospel into people’s hearts as they themselves always begin by practicing them. Everyone knows the success with which the great art preaching is cultivated in Geneva. #RandolphHarris 8 of 28
However, since people are too accustomed to seeing things said in one way and done in another, few of them know the extent to which the spirit of Christianity, the saintliness of mores, severity to oneself and gentleness to others reign in the body of our ministers. Perhaps it behooves only the city of Geneva to provide the edifying example of such a perfect union between a society of theologians and men of letters. It is in large part upon their wisdom and their acknowledged moderation and upon their zeal for the prosperity of the state that I base my hopes for its eternal tranquility. And I note, with a pleasure mixed with amazement and respect, how much they abhour the atrocious maxims of those sacred and barbarous humans of whom history provides more than one example, and who, in order to uphold the alleged rights of God—that is to say, their own interests—were all the less sparing of human blood because they hoped their own would always be respected. Could I forget hat precious half of the republic which produces the happiness of the other and whose gentleness and wisdom maintain peace and good mores? Amiable and virtuous women and citizens, it will always be the fate of your gender o govern ours. Happy it is when your chase power, exercised only within the conjugal union, makes itself felt only for the glory of the state and the public happiness! Thus it was that in Sparta women were in command, and thus it is that you deserve to be in command in American. #RandolphHarris 9 of 28
What barbarous man could resist the voice of honour and reason in the mouth of an affectionate wife? And who would not despise vain luxury on seeing your simple and modest attire, which, from the luster it derives from you, seems the most favourable to beauty? It is for your to maintain always, by your amiable and innocent dominion and by your insinuating wit, the love of laws in the state and concord among the citizens to reunite, by happy marriages, divided families; and above all, to correct, by the persuasive sweetness of your lessons and by the modest graces of your conversation, those extravagances which our young people come to acquire in other countries, whence, instead of the many useful things they could profit from, they bring back, with a childish manner and ridiculous airs adopted among fallen women, nothing more than an admiration for who knows what pretended grandeurs, frivolous compensations for servitude, which will never be worth as much as august liberty. Therefore always be what you are, the chaste guardians of mores and the gentle bonds of peace; and continue to assert on every occasion the rights of the heart and of nature for the benefit of duty and virtue. I flatter myself that events will not prove me wrong in basing upon such guarantees hope for the general happiness of the citizens and for the glory of the republic. #RandolphHarris 10 of 28
I admit that with all these advantages it will not shine with brilliance which dazzles most eyes; and the childish and fatal taste for this is the deadliest enemy of happiness and liberty. Let a dissolute youth go elsewhere in search of easy pleasures and lengthy repentances. Let the alleged men of tastes admire someplace else the grandeur of palaces, the beauty of carriages, the sumptuous furnishings, he pomp of spectacles, and all the refinements of softness and luxury. In American we will find only men; but such a sight has a value of its own, and those who seek it are well worth the admirers of the rest. May you all, MAGNIFICENT, MOST HONOURED AND AOVEREIGN LORDS, deign to receive with the same goodness the respectful testimonies of the interest I take in your common prosperity. If I were unfortunate enough to be guilty of some indiscreet rapture in this lively effusion of my heart, I beg you to pardon it as the tender affection of a true patriot, and to the ardent and legitimate zeal of man who envisage no greater happiness for oneself than that of seeing all of you happy. With the most profound respect, I am MAGNIFICENT, MOST HONOURED AND SOVEREIGN LORDS, you most humble and most obedient servant and fellow citizen. The Angels had wondered at the glorious plan of redemption. They watched to see how the people of God would receive His Son, clothed in the garb of humanity. Angels came to the land of the chosen people. Other nations were dealing in fables and worshipping false gods. To the land where the glory of God had been revealed, and the light of prophecy had shone, the Angels came. #RandolphHarris 11 of 28
They came to unseen America, to the appointed expositor of the Sacred Oracles, and the ministers of God’s house. Christ’s arrival had been announced. Already the forerunner was born, His mission attested by miracle and prophecy. The tidings of His birth and the wonderful significance of His mission had been spread abroad. And American was preparing to welcome her Redeemer. With amazement the Heavenly messengers beheld the excitement that the people whom God had called to communicate to the World the light of sacred truth. The American nation had been preserved as a witness that Christ was to be born of the seed of Abraham and of David’s line. The priests and teacher rehearsed their sacred prayers, and performed important rites of worship to honour the Lord, and prepare for the revelation of the Messiah. Hearts were Heavenly enthralled and were blessed by the joy that thrilled all Heaven. Everyone has the experience of doing, few of being. Yet that is the most precious, most important of all life’s experiences. This is the experience which makes the fully mature human happiest. It is usually short but its next advent will always be eagerly awaited. It is often isolated by long intervals of prosaic commonplace living, but they only serve to give it even greater value by contrast. The inner need of humans is forever demanding this experience, for it is Heaven. Whether it is born out of appreciation of beauty or an infinite humiliation of the ego, or out of some totally difference occasion, this awareness of the Overself’s presence is essential to the completion and fulfilment of human life. #RandolphHarris 12 of 28
To enter Heaven is to enter into fulfilment of our Earthly life’s unearthly purpose. And that is, simply, to become aware of the Overself. This holy awareness brings such joy with it hat we then know why the true saints and the real ascetics were able to disdain all other joys. The contrast is too disproportionate. Nothing that the World offers to tempt us can be put on the same level. One will find that somewhere within there is a holy presence not oneself, a sublime power not one’s own. One will understand then that no one is truly alive who has not made this discovery. The glimpse of Heaven lies at the core of religion, the precious gem which each devotee must find for oneself underneath all the sermons, chantings, rituals, prayers, and observances of one’s creed. A stillness which is simply the absence of noise but which is rich, fruitful, and uplifting in beauty and refinement of its presence—this is the best. No good fortune that comes one’s way will ever after be counted so great as the good fortune which one now feels to be one’s in the realization of the Overself. Would but the desert of the Fountain yield One glimpse—if dimly, yet indeed revealed, to which the fainting traveler might spring. Another significance of the glimpse is that of initiation. We cannot know God in the fullness of His consciousness but we can know the link which we have with God. If you mist, call it the soul, or if you prefer the Overself, but catch a glimpse of this link to be reborn. #RandolphHarris 13 of 28
The glimpse gives one a journey to a land flowing not with milk and honey, but with goodness and beauty, with peace and wisdom. It is the best moment of one’s life. When a human’s consciousness is turned upside-down by a glimpse, when one thought most substantial is revealed as least so, when one’s values are reversed the Good takes on a new definition, one writes that day down as one’s spiritual birthday. What better thing can one find than the divine Overself! That would be the decisive moment of one’s entire bodily existence, as establishing oneself permanently in its fullness and finality would be the grandest sequel. There is no higher happiness than this discovery of the real human. Joseph Smith knew that if his important work of translating was to be finished, he must have a capable scribe who could spend hours at a time at the job of writing. As usual when he needed guidance, Joseph prayed that such a person might be found. Meanwhile, back in Palmyra, a schoolteacher named Oliver Cowdery had come to live in the Smith home. Oliver, who was about Joseph’s age, had not been in the family of Joseph’s parent long before they told him the strange story of the golden plates and the Angel visits. Oliver liked the Smiths and believed the story. Oliver also prayed. He wanted to help in great new work. In his heart he began to feel that his place was beside Joseph. Because he felt so strongly that he could be helpful, he went to Pennsylvania in April, 1829. Upon hi arrival at the home of Joseph and Emma, Oliver told them why he had come. Joseph was not surprised because he knew God had sent this young man in answer to his prayer for help. #RandolphHarris 14 of 28
Joseph and Oliver became friends immediately. They trusted each other because each felt that God had told him, even before they met, that they would work together. Joseph had not had much opportunity to go to school to learn from books, and he was to appreciate the help of schoolteacher Oliver, who had excellent schooling, was a great reader, and a fine writer. Soon after the meeting of these two young men, the Lord Jesus Christ, spoke to them saying: “A great and marvelous work is about to come forth unto the children of men: behold, I am God, and give heed unto my word. Keep my commandments, and seek to bring forth and establish the cause of America. Seek not for riches but for wisdom; and, behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, one that hath eternal life is rich. If you desire, you shall be the means of doing much good in this generation. Say nothing but repentance unto this generation: keep my commandments, and assist to bring forth my work…and you shall be blessed. Behold, thou knowest that that thou hast inquired of me, and I did enlighten thy mind; and now I tell thee these things, that thou mayest know that thou hast been enlightened by the spirit of truth. Yea, I tell thee, that thou mayest know that there is none else save God, that knowest thy thoughts and the intents of thy heart. I tell thee these things as a witness unto thee, that the words of the work which thou hast been writing is true. Treasure up these words in thy heart. Be faithful and diligent in keeping the commandments of God, and I will encircle thee in he arms of my love. #RandolphHarris 15 of 28
“I say unto you, as I said unto my disciples, Where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them; even so am I in the midst of you. Fear not to do good, my sons, for whatsoever ye sow, that shall ye also reap: therefore, if ye sow good, ye shall also reap good for your reward. Therefore fear not, little flock, do good. Look unto me in every thought, doubt not, fear not. Be faithful; keep my commandments, and ye shall inherit the Kingdom of Heaven. Amen.” Two days after their meeting, Oliver began to write as Joseph translated. They worked hour after hour, day after day, happy in their new-found friendship and the work which bound them together. Oliver describes this work in these words: “These were days never to be forgotten—to sit under the sound of a vice dictated by the inspiration of Heaven. Day after day I continued to write as he translated with the Urim and Thummim.” Sometimes as they worked, on the translation they came to things they did not understand. They prayed for explanations. It was on such an occasion that the Lord explained to them how they might know the answers to many of their problems and receive the knowledge by the Holy Spirit. The Lord said: “Verily I say unto you, that assuredly as the Lord liveth, who is your God and your Redeemer, even so sure shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive. Yea, behold, I will tell you in your mind and in your heart by Holy Ghost, which shall come upon you, and which shall dwell in your heart. Now, behold, this is the spirit of revelation. #RandolphHarris 16 of 28
“Behold, you have not understood; you have supposed that I would give it unto you, wen you took no thoughts, save it was to ask me; but, behold, I say unto you, that you mut study it out in your mind. Then you must ask me if it be right, and if it is right, I will cause that your bosom shall burn within you; therefore, you shall fell that it is right. However, if it be not right, you shall have no such feelings, but you shall have a stupor of thought, that shall cause you to forget the thing which is wrong.” The Lord provided this means whereby Joseph and Oliver, and all the people, might know by His Holy Spirit the truth of all things. We must look upon these glimpses as sacred one. And this is so even if they rise of themselves in our best moments. For in these times we, and especially the younger ones among us, need wider definitions of such matters. These moments, when spiritual presence is distinctly felt, may be rare or frequent, misunderstood or recognized, but they are moments of blessing. And this is true even if they open the door only slightly and let in merely a ray of light. In these moments of a glimpse, one discovers the very real presence of the Overself. They provide one with a joy, an amiability, which disarms the negative side of one’s character and brings forward the beneficial side. These are precious moments; they cannot be too highly valued. And though they must pass, some communication with them is always possible through memory. #RandolphHarris 17 of 28
Remember this truth: The Old Testament is God’s will concealed, and the New Testament is God’s will revealed—every word is equally anointed, relevant, and eternally true. The glimpse is of supreme worth morally, helping to free one, bestowing goodwill and humility, uplifting one’s ideals however fleetingly. Instead of being an escape from life, as some sceptics unwisely think, they are its fulfilment. Although life is really like a dream, some phases of the dream are more worthwhile than others—those which bring the Glimpse, for instance. It is far better than being ignorant to know what is read in books or heard at lectures on this topic, but far better than both of these is to feel vividly the Overself’s presence and reality, to know the truth of It with complete certainty. No better fortune can come to a human than one’s serene inward well-being and this certitude of universal truth. We must have Good Conscience and live a Virtuous Life! Why? Because a lot of us spend more time studying hard than living well. That is such a mistake! All that does is produce a tree that bears in fruit, except perhaps the odd pear or single peace. Plowing vices under and planting virtues in their place—that is hard work. Harder even than the grunt and the grind of the great philosophical issues. However, if the priestly scholar had already done that hard and serious work in one’s own life, one would find it easier now dealing with those Devouts traipsing about in sandals and self-actualizes processing around in ermines. #RandolphHarris 18 of 28
With the certain advent of that Final Event, the question o be posed is not whether we read the right books, but whether we did the good deeds; not whether we said the right things, but whether we made the right choices. Tell me now, where are those celebrity professors who taught you when they were at the height of their careers and you were starting out? They are dead and gone. You occupy their chairs of learning now, and now you are spending their stipends. Doctors they once were; now they are only dodoes, and you can hardly remember their names. How soon the glory of the Worlds set, wrote John in his first letter to an early group of Christians (2.17)! Would that the professors’ lives had matched their doctrinal teachings! Yet they fell short. If they had it to do over again, I suppose they would have studied longer and read till their eyes turned red. However, that would have done the little good. That is what Paul had in mind when he wrote to the Romans (1.21). How many of the professors have perished because they followed the unreliable wisdom of the World! Because they gave scant attention to the service of God. They had their choices, though. They picked greatness rather than humility, and as a result logicked themselves right out of their own holy syllogisms. However, when the sun finally sets, there will be other, happier people. The truly great? Those who did not make a lot of themselves; they gathered honours as their due, but they did not display their trophies in the window. The truly prudent? If it is what would keep them on the path to God, those who gave the World its due; they would not mind sweeping up after elephants, as St. Paul put it so Earthily to the Philippians (3.8). #RandolphHarris 19 of 28
The truly educated? Those who engaged God’s will and disengaged their own in one and the same transaction. Does no death mean that the body comes to exist by itself, separated from the soul, and that the soul exists by herself, separated from the body? What is death but that? For the Hebrew, a human is a unity, and that unity is the body as a complex of parts, drawing their life and activity from a breath-soul, which has no existence apart from the body. What is our essential nature? Are we a dualism of body and soul, as Socrates and Plato believed, or a psychophysical unity, as H. Wheeler Robinson suggests is the Old Testament view? Take a little survey of Christian laypeople, and you will surely find most people agreeing with Plato: we are made up of two realities, body and soul. Or so most of us have been taught since childhood. One book of Christian doctrine for children explains: Maybe you have been to a funeral. You have seen the dead body. That is buried in the ground. However, the inside part of you, the part that thinks and feels, that is the part that lives forever. This is the part of us that would go to hell. Christians talk and sing a lot about souls. It has seemed natural to appear to our possession of a soul as “proof” that we are alive. The belief that we possess a soul has been the foundation of our dignity and out view of the sacredness of human life. For many, talk about the soul has been a way of thinking about our “divine image.” #RandolphHarris 20 of 28
Not surprisingly, anyone who seems to question one of our most treasured beliefs will face strong challenges, and quite properly be put under close scrutiny. That has happened in the past, of course, with other Christian beliefs. We all remember the sustained action to the views of Copernicus and Galileo, which displaced our Earth from the center of the Universe. How much more of a reaction, then, might we expect to anyone seeming to question our possession of a soul as the hallmark of our being made “in the image of God”? If, as the Old Testament scholar Derek Kidner suggests, “the telescope of Galileo did more to interpret Psalm 96 verse 10 than the pen of the theologian,” we need to pause and ask in what way today might the discoveries of the neuropsychologists and evolutionary psychologists do more to interpret biblical references to the soul than the comments of philosophical theologians? The distinguished Nobel laureate Francis Crick wrote, “In spite of differences among religions, there is broad agreement on at least one point: People have soul, in the literal and not merely the metaphorical sense.” Keith Ward, Regius Professor of Divinity at Oxford, begs to differ: “In the Christian tradition, like the Jewish and Muslim, the soul is not a substantial entity which exists without and before the body, and is better off without the body.” Instead, Dr. Ward contends, the Christian tradition proclaims an essential unity of body and soul. Indeed, as Socrates’ discourse on death hints, the idea of an immortal soul separable from the body arises not from the Christian Bible but from Greek thought. #RandolphHarris 21 of 28
In the end, Plato records that Socrates lived his own teaching by drinking the poison hemlock in the serene conviction that his immortal soul would now find release from its bodily prison. For Socrates and Plato, bodily death was a welcome liberation. Indeed, it was actually not dying. This Greek belief of separate body and soul has permeated Christian tradition quite thoroughly. When Origen, a third-century platonic philosopher, became the father of theology, he built into Christian doctrine Plato’s idea of the soul. In the early fifth century, Augustine thought Plato’s to be the most brilliant of all philosophers. And in the sixteenth century, John Calvin, who was heavily influenced by both Plato and Augustine, declared that Plato alone “rightly affirmed” the immortal soul that “lies hidden in humans separate from the body.” It has been one of the tasks of twenty-first century biblical scholarship to disentangle the biblical images of human nature from those of Greek philosophy. Discerning the biblical picture of the person is no simple matter, for the Bible is actually not one book but a library of sixty-six books, written over some fifteen hundred years, in three languages, and under varying historical circumstances. Not surprisingly, then, the meanings of the same words within the Hebrew Old Testament and within the Greek New Testament may shift. Fresh scholarship has modified earlier views. Today we recognize that the long-standing and pervasive view that presented a dichotomy between Hebrew thought (affirming some form of monism) and Greek thought (affirming some dualism) is a caricature. #RandolphHarris 22 of 28
Greek thought was more caried on the nature of the soul than a reading focused solely on Plato would suggest. There was no single concept of the soul among the Greeks, and the body-soul relationship was described variously among philosophers and physicians in the Hellenistic period. It was a belief cluster, not a single view. Recognizing these varied views within Hellenistic Judaism is not seen by biblical scholars as being directly relevant to understanding the cultural narrative within which anthropology is described in the New Testament. It is increasingly recognized that it was Israel’s Scriptures that were the most potent influence on New Testament writers. Thus readings of New Testament anthropology must take Old Testament monism as their point of departure. One mistake is to interpret the everyday language of the Christian Bible and The Book of Mormon and The Doctrine and Covenants as modern, scientific statements. When the writer of Ecclesiastes (1.5) noted, “The sun rises and the sun goes down,” the church of Galileo’s day understood this to be a scriptural proclamation of a stationary Earth encircled by the sun. Because the writers of Genesis (1.16) described the moon as a “light to rule the night,” the church also could not accept Galileo’s conclusion that the moon shone by reflected light; when Galileo invited them to look through his telescope and see the shadows of the craters for themselves, they declined and dismissed his observations as delusions of the devil. It is similarly possible to misinterpret the Bible’s human images. It is important to remember the Bible is written for all people all times. #RandolphHarris 23 of 28
As such, the Bible does not intend to offer a precise psychology, and certainly not one in the language of the early twenty-first century. Moreover, the Christian Holy Bible(s) is a book for living, not a book of science. It is not biographical. It is about the acts of God in the lives of people throughout history. Bearing these cautions in mind, what general understand of human nature emerge from the library of Scriptures? Let us consider some conclusions reached by scholars who have devoted their lives to exploring the whole of Scripture, in more depth during our next few lectures. Predestination presupposes election in the order of reason; and election presupposes love. The reason of this is that predestination is a part of providence. Now providence, as also prudence, is the plan existing in the intellect directing the orderings of some things towards an end. However, nothing is direct towards an end unless the will for that end already exists. Whence the predestination of some to eternal salvation presupposes, in the order of reason, that God wills their salvation; and to this belong both election and love:–love, inasmuch as He wills them this particular god of eternal salvation; since to love is to wish well to anyone:—election, inasmuch as He wills this good to some in preference to others; since He reprobates some. Election and love, however, are differently ordered in God, and in ourselves: because in us the will in loving does not cause good, but we are incited to love by the goo which already exits; and therefore we choose someone to love, and so election in us precedes love. #RandolphHarris 24 of 28
In God, however, it is the reverse. For His will, by which in loving He wishes good to someone, is the cause of that good possessed by some in preferences to others. Thus it is clear that love precedes election in the order of reason, and election precedes predestination. Whence all the predestinate are objects of election and love. If the communication of the divine goodness in general be considered, God communicates His goodness without election; inasmuch as there is nothing which does not in some way share in His goodness. However, if we consider the communication of this or that particular good, He does not allow it without election; since He gives certain goods to some humans, which He does not give to others. Thus in the conferring of grace and glory election is implied. When the will of the person choosing is incited to make a choice by the good already pre-existing in the object chosen, the choice must needs be of those things which already exist, as happens in our choice. In God it is otherwise. This, as St. Augustin says (De Verb. Ap. Serm. 11): “Those are chosen by God, who do not exist; yet He does not err in His choice.” God wills all humans to be saved by His antecedent will, which is to will not simply but relatively; and not by His consequent will which is to will simply. I part out thrusting branches and come in beneath the blessed and the blessing trees. Though I am silent, there is singing around me. Though my vision is clouded, there is clarity around me. Though I am heavy, there is the flight of Angels around me. #RandolphHarris 25 of 28
It is a mistake to believe that because any art of healing—whether it be a material or a spiritual one—is able to heal a particular kind of sickness once, it is consequently able to heal all similar cases of sickness by its own merits. Forces outside it have something to do with the matter. There are some cases where failure by material methods is preordained by the higher power of destiny. There are others where failure by spiritual methods is also inevitable, because the heart of the sick human being has not been touched. As elsewhere, there are limits to human effort set here by certain laws. O inscribe all the children of Thy covenant of a happy life. May all the living do homage unto Thee forever and praise Thy name in truth, O God, who art our salvation and our helps. Blessed by Thou, O Lord, Beneficent One, unto whom our thanks are due. Our God and God of our fathers, bless us with the threefold blessings written in the Torah of Moses, Thy servant, and spoken by Aaron and his sons, Thy consecrated priests: May the Lord bless thee and keep thee; so may it be His will. May the Lord make His countenance to shine upon thee and be gracious unto thee: so may it be His will. May the Lord turn His countenance unto thee and give thee peace. So may it be His will. May our voids and blanks be filled with creations of intense significance, aesthetic, spiritual, and practical. Here with the Lord may we find the roots of much imaginative endeavour. May a space feel like an invitation to bridge it. #RandolphHarris 26 of 28
May we be confident people, who can draw on a sense of competence (“I am grand—I can do it”), may find a void pleasurable and attractive: it can become filled with all kinds of Christian efforts. The gap, the emptiness, the interval, the space, seem inviting to creative Christians. We see faces in the clouds. On a larger scale, people with lonely moors, with isolated lives, who have lost their parents or have empty parents, may God fill their World with vivid people and events. Painters need their empty canvasses. Dr. Barnardo, Albert Schweitzer, and others who are creative people, see what is missing and what is needed, and set about putting it there. Two people who encounter one another may create a relationship where there has been nothing This is he more fascinating because, if the creation is to endure, here has to be an element of truth, which makes the encounter one of exploration and discover. Who can tell how much invention-creation there is in such a relationship and how much discovery-creation? It must vary from person to person. Indeed, who can insist on the difference between invention and discovery in our love and hate of each other? We are so varied in our potential qualities, and so prone to have them called into being by other people’s love and hope, or hate and coldness. Do not the old stories of cruelty and redemption tell us so? #RandolphHarris 27 of 28
Scientific invention is also a matter of filling a blank. This kind of creativity seems to some in two forms: interpolation and extrapolation. Interpolation is closest to the process of “discovering the object”: the scientist has a set of starting-points, which seem connected with a phantasied endpoint or outcome which one wishes to reach. At first tis gap can conceivably be filled wit a shifting multitude of possibly useful concepts. Some of these are eliminated when we cannot get evidence, cannot get the facts to coincide with out phantasies. Eventually, if we work hard enough and are blessed enough, the pieces fall into place and bridge the gap from phantasy to outcome in a way which can be tested further. The process of extrapolation is of a more space-loving kind—discovery rather than invention. “Surely if we sail west we will come to the Indies,” said Christopher Columbus—and landed in America! Starting from the known, the discoverer takes the next step (perhaps the next logical step) and then the next and then the next. All kinds of good things can happen when conceptual activity does not eventuate in the anticipated outcome. Creative processes happen, imaginative play, artistic endeavour, invention, discovery. They all start with the kind of mental processes called phantasy (that is, untested unconfirmed concepts). In this state of mind there are (at least during the “period of hesitation”) no clear concepts, no clear contours. Bits of “self” and of “not self” are available for potential concept-formation. #RandolphHarris 28 of 28
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Subject the Willful Horses to the Tight Reins in One’s Strong Hands!
The greatest power of war is the faithful transformation of our children–into heroes. The challenge is to preserve the truth of that person without distorting what the person says. Miracles, we must now consider the subject on a somewhat deeper level. The question is whether Nature can be known to be such a kind that supernatural interferences with her are impossible. She is already known to be, in general, regular: she behaves according to fixed laws, many of which have been discovered, and which interlock with one another. There is, in this discussion, no question of mere failure or inaccuracy to keep these laws on the part of Nature, no question of chancy or spontaneous variation. The only question is whether, granting the existence of a Power outside Nature, there is any intrinsic absurdity in the idea of its intervening to produce within Nature events which the regular “going on” of the whole natural system would never have produced. Three conceptions of the “Laws” of Nature have been held. First, that they are mere brute facts, known only by observation, with no discoverable rhyme or reason about them. We know that Nature behaves thus and thus; we do not know why she does and can see no reason why she should do opposite. Second, that they are applications of the law of averages. The foundations of Nature are in the random and lawless. However, the number of units we are dealing with are so enormous that the behaviour of these crowds (like the behaviour of very large masses of humans) can be calculated with practical accuracy. #RandolphHarris 1 of 24
What we call “impossible events” are events to overwhelmingly improbably—by actuarial standards—that we do not need to take them into account. And third of all, the fundamental laws of Physics are really what we call “necessary truths” like the truths of mathematics—in other words, that if we clearly understand what we are saying we shall see that the opposite would be meaningless nonsense. Thus it is a “law” that when one billiard ball shoves another the amount of momentum lost by the first ball must exactly equal the amount gained by the second. People who hold that the laws of Nature are necessary truths would say that all we have done is to split up the single events into two halves (adventures of ball A, and adventures of ball B) and then discover that “the two sides of the account balance.” When we understand this, we see that of course they must balance. The fundamental laws are in the long run merely statements that every event is itself and not some different event. It will at once be clear that the first of these three theories gives no assurance against Miracles—indeed no assurance that, even apart from Miracles, the “laws” which we have hitherto observed will be obeyed tomorrow. If we have no notion why a thing happens, then of course we know no reason why it should not be otherwise, and therefore have no certainty that it might not some day be otherwise. The second theory, which depends on the law of averages, is in the same position. #RandolphHarris 2 of 24
The assurance it gives us is of the same general kind as our assurance that a coin tossed a thousand times will not give the same result, say, nine hundred times and that the longer you toss it he more nearly the number of Heads and Tails will come to being equal. However, his is so only provided the coin is an honest coin. If it is a loaded coin our expectations may be disappointed. However, the people who believe in miracles are maintaining precisely that the coin is loaded. The expectations based on the law of averages will work only for undoctored Nature. And the questions whether miracles occur is just the question whether Nature is ever doctored. The third view (that laws of Nature are necessary truths) seems at first sight to present an insurmountable obstacle to miracle. The breaking of them would, in that case, be a self-contradiction and not even Omnipotence can do what is self-contradictory. Therefore, the Laws cannot be broken. And therefore, we shall conclude, no miracle can ever occur? We have gone too quickly. It is certain that the billiard balls will behave in a particular way, just as it is certain that if you divide a shilling unequally between two recipients then A’s share must exceed the half and B’s share fall short of it by exactly the same amount. Provided, of course, that A does not be sleight of hand steal some of B’s pennies at he very moment of the transaction. In the same way, you know what will happen to the two billiard balls provided nothing interferes. #RandolphHarris 3 of 24
If one ball encounters a roughness in the cloth which the other does not, their motion will not illustrate the law in the way you had expected. Of course what happens as a result of the roughness in the cloth will illustrate the law in some other way, but your original prediction will have been false. Or again, if I snatch up a cue and give one of the balls a little help, you will get a third result: and that third result will equally illustrate the laws of physics, and equally falsify your prediction. I shall have “spoiled the experiment.” All interferences leave the law perfectly true. However, every prediction of what will happen in a given instance is made under the proviso “other things being equal” or “if there are no interferences.” Whether other things are equal in a given case and whether interferences may occur is another matter. The arithmetician, as an arithmetician, does not know how likely A is to steal some of B’s pennies when the shilling is being divided; you had better ask someone who knows me. In the same way the physicist, as such, does not know how likely it is that some supernatural power is going to interfere with them: you had better ask a metaphysician. However, the physicist does know, just because one is a physicist, that if the billiard balls are tampered with by any agency, natural or supernatural, which one has not taken into account, then their behaviour must differ from what one expected. Not because the law is false, but because it is true. #RandolphHarris 4 of 24
The more certain we are of the law the more clearly, we know that is new factors have been introduced the result will vary accordingly. What we do not know, as physicists, is whether Supernatural power might be one of the new factors. If the laws of Nature are necessary truths, no miracle can break them: but then no miracle needs to break them. It is with them as with the laws of arithmetic. If I put six pennies into a drawer on Monday and six more on Tuesday, the laws decree that—other things being equal—I shall find twelve pennies there on Wednesday. However, if the drawer has been robbed by the Shekel Brothers, I may in fact find only two. Something will have been broken (the lock of the drawer or the laws of America) but the laws of arithmetic will not have been broken. The new situation created by the Shekel Brothers will illustrate the laws of arithmetic just as well as the original situation. However, if God comes to work miracles, He comes “like a thief in the night.” Miracle is, from the point of view of the scientist, a form of doctoring, tampering, (if you like) cheating. It introduces a new factor into the situation, namely supernatural force, which the scientist has not reckoned on. One calculates what will happen, or what must have happened on past occasion, in the belief that the situation, at that point of space and time, is or was A. However, if supernatural force has been added, then the situation really is or was AB. And no one knows better than the scientist that AB cannot yield the same result as A. #RandolphHarris 5 of 24
The necessary truth of the laws, far from making it impossible that miracles should occur, makes it certain that if the Supernatural is operating they must occur. For if the natural situation by itself, and the natural situation plus something else, yielded only the same result, it would be then that we should be faced with a lawless and unsystematic Universe. The better you know that two and two make sour, the better you know that two and three do not. This perhaps helps to make a little clearer what the laws of Nature really are. We are in the habit of talking as if they caused events to happen; but they have never caused any event at all. The laws of motion do not set billiard balls moving: they analyse the motion after something else (say, a human with a cue, or a lurch of the liner, or, perhaps, supernatural power) has provided it. They produce no events: they state the pattern to which every event—if only it can be induced to happen—must conform, just as the rules of arithmetic state the pattern to which all transactions with money must conform—if only you can get hold of any money. Thus in one sense the laws of Nature cover the whole field of space and time; in another, what they leave out is precisely the whole real Universe—the incessant torrent of actual events which makes up true history. That must come from somewhere else. To think the laws can produce it is like thinking that you can create real money by simply doing sums. For every law, in the last resort, says “If you have A, then you will get B.” However, first catch you’re a: the laws will not do it for you. #RandolphHarris 6 of 24
It is therefore inaccurate to define a miracle as something that breaks the laws of Nature. It does not. If I knock out my pipe, I alter the position of a great many atoms: in the long run, and to an infinitesimal degree, of all the atoms there are. Nature digests or assimilates this event with perfect ease and harmonizes it in a twinkling with all other events. It is one more bit of raw material for the laws to apply to, and they apply. I have simply thrown one event into the general cataract of events and it finds itself at home there and conforms to all other events. If God annihilates or creates deflects a unit of matter He has created a new situation at that point. Immediately all Nature domiciles this new situation, makes it at home in her realm, adapts all other events to it. It finds itself conforming to all the laws. If God creates a miraculous spermatozoon in the body of a virgin, it does not proceed to break any laws. The laws at once take it over. Nature is ready. Pregnancy follows, according to all the normal laws, and nine months later a child is born. We see every day that physical nature is not in the least incommoded by the daily inrush of events from biological nature or from psychological nature. If events ever come from beyond Nature altogether, she will be no more incommoded by them. Be sure she will rush to the point where she is invaded, as the defensive forces rush to a cut in our finger, and there hasten to accommodate the newcomer. The moment it enters her realm it obeys all her laws. #RandolphHarris 7 of 24
Miraculous cranberry juice will sooth the bladder, miraculous conception will lead to pregnancy, inspired books will suffer all the ordinary processes of textual corruption, miraculous bread will be digested. The divine art of miracle is not an art of miracle is not an art of suspending the pattern to which events conform but of feeding new events into that pattern. It does not violate the law’s proviso, “If A, then B”: it says, “However, this time instead of A, A2,” and Nature, speaking through all her laws, replies, “Then B2” and naturalize the immigrant, as she well knows how. She is an accomplished hostess. A miracle is empathically not an event without cause or without results. Its cause is the activity of God: its results follow according to Natural law. In the forward direction (id est, during the time which follows its occurrence) it is interlocked with all Nature just like any other event. Its peculiarity is that it is not in that way interlocked backwards, interlocked with the previous history of Nature. And this is just what some people find intolerable. The reason they find it intolerable is that they start by taking Nature to be the whole of reality. And they are sure that all reality must be interrelated and consistent. I agree with them. However, I think they have mistaken a partial system within reality, namely Nature, for the whole. That being so, the miracle and the previous history of Nature may be interlocked after all but not in the way the Naturalist expected: rather in a much more roundabout fashion. #RandolphHarris 8 of 24
The great complex event called Nature, and the new particular event introduced into it by the miracle, are related by their common origin in God, and doubtless, if we knew enough, most intricately related in His purpose and design, so that a Nature which had had a different history, and therefore been a different Nature, would have been invaded by different miracles or by none at all. In that way the miracles and the previous course of Nature are as well interlocked as any other two realities, but you must go back as far as their common Creator to find the interlocking. You will not find it within Nature. The same sort of thing happens with any partial system. The behaviour of fishes which are being studied in a tank makes a relatively closed system. Now suppose that the tank is shaken by an earthquake in the neighbourhood of the laboratory. The behaviour of the fishes will now be no longer fully explicable by what was going on in the tank before the earthquake happened: there will be a failure of backward interlocking. This does not mean that the earthquake and the previous history of events within the tank are totally and finally unrelated. It does not mean that to find their relation you must go back to the much larger reality which includes both the tank and the earthquake—the reality of earthquake season in America in which earthquakes are happening and but some laboratories are still at work. You would never find it within the history of the tank. In the same way, the miracle is not naturally interlocked in the backward direction. #RandolphHarris 9 of 24
To find out how the miracle is interlocked with the pervious history of nature, you must replace both Nature and the miracle in a larger context. Everything is connected with everything else: but not all things are connected by the short and straight roads we expected. The rightful demand that all reality should be consistent and systematic does not therefore exclude miracles: but it has a very valuable contribution to make to our conception of them. If they occur, it reminds us, must, like all event, be revelations of that total harmony of all that exists. Nothing arbitrary, nothing simply “stuck on” and left unreconciled with the texture of total reality, can be admitted. By definition, miracles must of course interrupt the usual course of Nature; but if they are real they must in the very act of so doing, assert all the more the unity and self-consistency of total reality at some deeper level. They will not be like unmetrical lumps of prose breaking the unity of a poem; they will be like that crowning metrical audacity which, though it may be paralleled nowhere else in the poem, yet, coming just where it does, and effecting just what it effects, is (to those who understand) the supreme revelation of the unity in the poet’s conception. If what we call Nature is modified by supernatural power, then we may be sure that the capability of being so modified is of the essence of Nature—that the total events, if we could grasp it, would turn out to involve, by its very character, the possibility of such modifications. #RandolphHarris 10 of 24
If Nature brings forth miracles, the doubtless it is as “natural” for her to do so when impregnated by the masculine force beyond her as it is for a woman to bear children to a man. In calling them miracles, we do not mean that they are contradictions or outrages; we mean that, left to her own resources, she could never produce them. Joseph Smith does not tell us in his writings how all the revelations recorded in the Doctrine and Covenants came to him from the Lord, but he was able to know what was the word of the Lord because of the Holy Spirit which accompanied the word. He does not say that at times the Lord communicated with him as he looked into the Urim and Thummim. While some of the revelations (perhaps fifteen of them) may have been so received, we know that not all of them were received in this manner. We know that people—prophets and individuals—also receive revelations from God through their own natural power, but in a miraculous manner. Sometimes the Lord speaks in an audible voice, one that is actually heard, and that voice may be loud or merely a whisper. The word of the Lord may come into a person’s mind plainly as though the words had been spoken, and yet no voice is actually heard. Sometimes God reveals Himself in dreams and visions. Often the person prepares oneself to receive the word of God by earnest prayer, fasting, and study upon the matter in question. Then God enlightens one’s mind and the Holy Spirit causes a warm feeling within. Thus one feels that it is right and the will of the Lord. #RandolphHarris 11 of 24
It is hardly true that the attainment of spiritual consciousness automatically brings perfect health, only partly true that it brings better health, and only in certain cases does it even do that. The present-day human body too often has a toxic condition and a poisoned environment. The spiritual disciplines for attainment purify body and mind, thus leading to less sickness. It will not be until a future and better race of humanity has worked out these bad qualities and created a purer environment that a state of perfect health will be actualized. If we shoot a bullet in the wrong direction, we cannot control its course once it has left the gun. However, if we realize our error, we can change the direction of a second shot. We can continue our efforts, nonetheless, to change our first thinking, to get rid of negative and harmful thoughts and feelings and thus improve our character. For if we do this, the type of physical karma manifesting as the sickness which they create will at least not come to us in the future, if we cannot avoid inheriting it in the present from our former lives. Study of this picture would reveal what sickness as a karma of wrong thinking really means and why it often cannot be healed by a mere change of present thought alone. The proof of this statement lies in the fact that some people are born with certain sicknesses or with liability to certain diseases, or else acquire them as infants or as children before they have even had the opportunity to think wrongly at all and while they are still in a state of youthful innocence and purity of thought. #RandolphHarris 12 of 24
Therefore it is not the wrong thoughts of this youthful or innocent person in this present incarnation which could have brought on such sickness in their case. Nor can it be correct to suggest that they have inherited these sicknesses, for the parts maybe right-thinking and high-living people. By depriving themselves of faith in the belief in successive lives on Earther, the Christian Scientists deprive themselves of a more satisfactory explanation of the problem of sickness than the one they have. They say that it was caused by wrong thinking, and yet they cannot say how it is that a baby or a child has been thinking wrongly to have been born with or to have acquired at an early age a sickness for which it is not responsible and for which it parents are not responsible. It might be said that most organic physical disease is karmically caused and most functional physical sickness is mentally caused. The recognition that one is a victim of serious disease embitters one human but humbles another. Which of these two effects will arise depends on one’s past life-experience and present mentally. Deep hurts and bitter experiences from a former unknown incarnation throw their shadows on the present one. From this suffering they derive some strength to amend their ways. Another cause of illness is that God sends us tests and ordeals on this path, which may take the form of illness. However, in that case we emerge spiritually stronger and wiser, if they are passed, and so benefit. There is no inevitability of physical suffering on this path generally, but there is for certain individuals. #RandolphHarris 13 of 24
Universal laws come down more plentifully at certain times for certain aspirants, but as mind and body are highly interrelated, this is offset by the purification of body and emotions. Hence student need not be afraid of this. Again, spiritual healing is a real fact, but it works in a mysterious way dependent on divine grace; but here also it applies only to certain individuals. No matter how the revelation comes, the faithful one knows it is the will of the Lord because of the Holy Spirit which accompanies it. When a revelation came to Joseph Smith, he wrote the words. Later, at the Lord’s command, Joseph had the revelations printed in a book called the “Doctrine and Covenants.” This book contains the words of the Lord, Jesus Christ, to His people today, and all revelations in this story are taken from that book. About the time the Book of Mormon manuscript was lost, Joseph’s baby son died and Emma became so ill she almost died. Joseph was distressed over the illness of his wife and the death of his children. He was concerned about earning a living for his family. Therefore, after the trouble with the lost manuscript was over, Joseph did not translate any more for some time. He worked on his farm. That winter, in February, 1829, his parents visited him. They were anxious for him to continue the work of translating, but Joseph was busy earning money to buy stocks, tools, and furniture for his farm and home. At this time a revelation was given to Joseph’s father through Joseph Smith. #RandolphHarris 14 of 24
The Lord said: “Now, behold, a marvelous work is about to come forth among the children of men. Therefore, O ye that embark in the service of God, see that ye serve him with all your heart, might, mind, and strength, that ye may stand blameless before God at the last day. Therefore, if ye have desires to serve God ye are called to the work, for, behold, the field is white already to harvest. And lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perish not, but bringeth salvation to his soul. And faith, hope, charity, and love, with an eye single to the glory of God, qualified him for the work. Remember, faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence. Ask and ye shall receive, knock and it shall be opened unto you. Amen.” About a month later Martin Harris came to Joseph and begged him to ask the Lord for permission to let him see the golden plates so that he might tell others he had seen them. Joseph was so anxious that his good friend might have his desire that he prayed God for this permission. By revelation the Lord said: “I, the Lord, have given these things unto you and have commanded you that you should stand as a witness of these things. You should not show them except to those persons to whom I command you.” #RandolphHarris 15 of 24
Joseph was told that it was not important that people see the golden plates. The Lord said: “Behold, if they will not believe my words, they would not believe you, my servant Joseph Smith, if it were possible that you could show them all these things which I have committed unto you.” However, the Lord promised that an Angel would show the plates to three people so they would surely know, and that those three people were to bear witness of it as long as they lived. The Lord said: “I have reserved those things which I have instated unto you for a wise purpose in me, and it shall be made known unto future generations; but this generation shall have my word through you; and in addition to your testimony, the testimony of three of my servants, who I shall call and ordain, unto whom I will show these things.” The Lord said that Martin Harris might have the privilege of being one of these three witnesses under certain conditions: “If he will bow down before me, and humble himself in mighty prayer and faith, in the sincerity of his heart, then will I grant unto him a view of the things which he desires to see. And then he shall say unto the people of this generation, Behold, I have seen the things which the Lord has shown unto Joseph Smith, Jr., and I know of a surety that they are true, for I have seen them; for they have been shown unto me by the power of God and not of man.” In this same revelation Joseph was commanded to repent and walk more uprightly before God, and to pay no attention to human’s pleadings. He was promised that if he would be firm in keeping the commandments of God, he would have eternal life. #RandolphHarris 16 of 24
The Lord said: “I will provide means whereby thou mayest accomplish the thing which I have commanded thee; and if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day. Amen.” It is a result which several persons have experienced that the Glimpse which came while reading some inspired passages of a book or verses of a poem, returns again at a later time. The belief that one must wait many years before one can find a glimpse of one’s Godly self is not accurate. Those frightened away from the Quest by the high qualifications demanded, may find some comfort in the fact that these “glimpses” increasing in number, depth, and frequency can be had even at an early stage. It is as silly to fix the age for such an experience at thirty-six, as the late author of Cosmic Consciousness did, as it is to assert that it always lasts about twenty-four hours merely because St. Francis Xavier was illuminated for such a period. How near to the glimpse do the mass of people come who claim they have never had one? Perhaps the feeling of awe to which certain buildings or persons or idea may give rest is the nearest. In ordinary life such glimpses are all too rare but they are not so rare as is generally believed. For their true nature may not be recognized. The external surroundings or the external situations which lead to their internal appearance may disguise them so that their independent nature is not understood. Such surroundings as an impressive natural landscape or such situations as a perfectly relaxed physical body are not an absolutely indispensable condition of their existence. #RandolphHarris 17 of 24
Moments like this have come to many humans who have not recognized the preciousness, the special value, and the uncommon nature of the experience. Often there are only half-glimpses, but even they afford a vague satisfaction. The time will come when it will be found that glimpses are a proper part of human existence, are within the area of a normal life, are valid topics for study and examination by science. The Nobel Prize-winning neuroscientist David Hubel is right to suppose that such “fundamental changes in our view of the human brain cannot but have profound effects on our view of ourselves and the World.” Scientific advances shape our assumptions about reality. Few assumptions are more fundamental than those involved in the perennial mind-body problem: How does the mind relate to the body? For centuries the min-body relationship has puzzled philosophers and scientists. On the one hand, brain activity is tightly linked to mental activity. On the other hand, the mind directs bodily activity: when we become embarrassed, we blush. One therefore wonders: What is the mind? Is it something immaterial? Does it exist apart from the material brain? (If so, how does it affect the brain?) Or is the mind a manifestation of brain activity? One set of views emphasize dualism. Dualism presumes that the mind and body are two distinct entities—the mind nonphysical, the body physical—but entities that somehow manage to interact with each other. The ancient Greeks saw the mind and body as rider and horse. The Roman philosopher Seneca referred in his Morals to our bodies as our luggage—something we carry around with us. #RandolphHarris 18 of 24
Descartes in the seventeenth century assumed, “I am lodged in my body as a pilot in a vessel.” More recently, the neurosurgeon Wilder Penfield argued that “the mind seems to act independently of the brain in the same sense that a programmer acts independently of one’s computer.” Two distinguished thinkers, the philosopher Sir Karl Popper and the neuroscientist Sir John Eccles, took such a view by suggesting that the human brain must have some special point at which it is open to the nonphysical influence of the mind. “The self in a sense plays on the brain, as a pianist plays on a piano or a driver plays on the controls of the car,” wrote Popper. Most brain scientists find this dualistic view hard to accept, partly with natural phenomena, cannot have any knowledge of. They instead generally favour some form of monism, which assumes that mind and body are one. Thus the psychologist Donald Hebb could say that, however implausible it may be to say that consciousness “consist of brain activity, it nevertheless begins to look very much as though the proposition is true.” Monism, sometimes called physicalism, holds that humans are one and only one substance—that is, a physical body. Typically, however, the concept has been associated with reductive materialism and determinism, views difficult to reconcile with religious views of people. Recently, Warren Brown and his colleagues have suggested an alternative version of monism more compatible with Christian belief. They call it nonreductive physicalism. #RandolphHarris 19 of 24
Warren Brown and his colleagues agree with physicalizing about the biological nature of humans. Yet by qualifying this physicalism with nonreductive they want to assert that conscious decisions are real phenomena effective in exerting “top-down” causal influence on the brain’s neurophysiology. This view agrees that thinking and deciding depend on lower-level neural processes, but claims that they are causal in their own right—that is, that they have top-down causal influence on the lower-level processes. Not surprisingly, there is an ongoing lively debate among philosophers and others about this way of thinking. While we tend also to favour a monist view, we would prefer to express in somewhat differently. When we bring together evidence from studies of brain-damaged people, monitoring the brain activity of normal people engaged in tasks designed to mobilize language or memory or to produce particular emotional reactions, from recording with electrodes from the brains of animals, and from studying the brains of people who have suffered from neurological diseases, the one thing that emerges repeatedly is the interdependence of what we think, remember, and see, and how we feel and express our feelings, with what is happening in our brains. Indeed, the interdependence is so all pervasive that we could label it as an “intrinsic” interdependence, meaning it is the way the World is as regards the links between brains and cognitive behaviour. It is also very important to remember that it is people who speak, think, and feel—not brains. You cannot reduce language to brains any more than you can reduce the word Exit over an emergency door to the circuits and physical processes in which it is embodied. Both are necessary to give a full account of what you are observing. #RandolphHarris 20 of 24
It is this irreducible aspect of mental life that makes it sensible to further qualify “intrinsic interdependence” and describe it as an “irreducible intrinsic interdependence.” This way we avoid using words like monism, dualism, and physicalism. They have such a long history, and bring with them so much philosophical baggage, that they mean different things to different people. Thus we see mental activity “embodied” in brain activity. The link is not a causal one in the most common way of using causal in science, with one physical force causing another. The relationship is between two interdependent levels. Description at both levels is necessary to give a full account of what is happening. Having said all that, one key point remains. It is as conscious agents that we are able to consider these matters, to think about the, and to write about them as we have done here. In this sense it is the mental events, the conscious-agency aspect, that ultimately has primacy. This is a point underlined repeatedly by scientist from different disciplines. Everything we know, we know by means of the conscious mind. There is something peculiar about consciousness as a subject of science, for consciousness itself is the individual, personal process each of us must possess in working order to proceed with any scientific explanation. In the revised mind-brain model, consciousness becomes an integral working component in the brain function, an autonomous phenomenon in its own right, not reducible to electro-chemical mechanisms. #RandolphHarris 21 of 24
I am surging for some kind of an active role for consciousness, and indeed a powerful one with a strong selective advantage. However, does consciousness arise from brain activity? Somewhere near the top of our list of the great wonders of the World is the emergence of mind from the unimaginably complex interaction of the brain’s subsystems. So far as we can tell, mind is not an extra entity that occupies the brain. Everything in science to date seems to indicate that conscious awareness is a property of the living brain and inseparable from it. Yet there they are: our memories, our wishes, our creative ideas our moment-to-moment awareness—somehow arising from the coordinated activity of billions of nerve cells, each of which communicates with hundreds or thousands of other nerve cells. An analogy may help us see that the properties of a whole system, such as the brain-mind system, may be untied with, yet not be reducible to, its physical parts. Another of the World’s wonders is the behaviour of the social insects—the ants, the bees, the termites. An ant colony, of example, is a sort of intelligent organism. It “knows” how to grow, how to move, how to build. This intelligence is not reducible to the individual ants; a solitary ant, with only a few neurons strung together, is a witless, thoughtless creature. Yet from the interactions of a dense mass of thousands of ants a collective intelligence somehow emerges. There is nothing extra plugged into the ants to create this intelligence, yet to look no further than the individual ants would be to miss the miracle of the living colony. #RandolphHarris 22 of 24
Likewise, to stop with the story of the brain cells would be to miss the miracle of the human experience. The human part of you and me is not a ghost in a body but rather the whole unified system of brain and mind. Our human experiences of pain and pleasures, of self-awareness and abstract thought, emerge from brain activity, yet can be understood at their own level. We may indeed have been created from dust, over eons of time, but the end result is a priceless creature, one rich with potentials beyond our imagining. The devout child of God takes time to plan ahead for market day. However, one’s sinful desires will suggest that any other day of the week would be just as good for carting and hauling. Nonetheless, the holy person bends the to one’s own purpose; that is to say, subjects the willful horses to the tight reins in one’s strong hands. What is the moral? No one has a greater struggle than the one who tries to conquer oneself? And this ought to be our business each and every day, to harness ourselves and pull our ever increasing weight. Every perfection in this life comes with its own imperfection. For example, every window glass, every polished piece of metal, returns to the viewer’s eye a distorted image. No great matter! Every humble person, when one looks at one’s own likeness, may see just a lump. However, in that lumpkin, that unpromising mass of Humankind, is more of a portrait of God than the most profound scientific experiment can produce. #RandolphHarris 23 of 24
You should entreat trees and rocks to preach the Scriptures, and you should ask rice fields and gardens for the truth. Ask pillars for the Holy Scriptures and learn from hedges and walls. Long ago the great God honoured humanity by becoming a man, who knows what other forms the omnipresent may take on? Now there is no need to blame the complexities of logical inquiry or the simplicities of natural observation. Both ways of looking at things have their own perfections and themselves mirrors of God. We thank Thee also for the miraculous and mighty deeds of liberation wrought by Thee, and for Thy victories in the battles our forefathers fought in the days of old, at this season of the year. In the days of the High Priest Mattathias, son of Johanan, of the Hasmonean family, a tyrannical power rose up against Thy people of Israel to compel them to forsake Thy Torah, and to force the to transgress Thy commandments. In Thine abundant mercy Thou didst stand by them in time of distress. Thou didst rise to their defense and didst vindicate their cause. Thou didst bring retribution upon the evil doers, delivering the strong into the hands of the weak, the many into the hands of the few, the wicked into the hands of the just, and the arrogant into the hands of those devoted to Thy Torah. Thou didst thus make Thy greatness and holiness known in Thy World, and didst bring great deliverance to America. Then Thy children came into Thy dwelling place, cleansed the Temple, purified the Sanctuary, kindled lights in Thy sacred courts, and they designated these great states of giving thanks and praise unto Thy great name. For all this, Thy name, O our King, shall be blessed and exalted for ever and ever. Warriors may be forged in the fire of battles, but heroes are found in the most unlikely places. #RandolphHarris 24 of 24
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And Now We Must Preserve What it Means to be American!
I have a sixth sense, not the other five. If I was not making money, they would put me away. The conflict between Second and Third Wave groupings is, in fact, the central political tension cutting through our society today. Despite what today’s parties and candidates may preach, the infighting among them amounts to little more than a dispute over who will squeeze the most advantage from what reminds of the declining industrial system. Put differently, they are engaged in a squabble for the proverbial deck chairs on a sinking Titanic. The more basic political question is who controls the age of information. While short-range political skirmishes exhaust our energy and attention, a far more profound battle is already taking place beneath the surface. On one side are the partisans of the industrial past; on the other, growing millions who recognize that the most urgent problems of the World—food, energy, arms control, population, poverty, resources, ecology, climate, the problems of the aged, the breakdown of urban community, the need for productive, rewarding work—can no longer be resolved within the framework of the current order. This conflict is the “super-struggle” for tomorrow. This confrontation between the vested interests of the Second Wave and the people of the Third Wave already runs like an electric current through the political life of every nation. Even in the undeveloped countries of the World, all the old battle lines have been forcibly redrawn by the arrival of the Third Wave. #RandolphHarris 1 of 22
The old war of agricultural, often feudal, interest against industrializing elites, either capitalists or socialist, takes on a new dimension in light of the coming development of the age of information. Now that Third Wave civilization has made it appearance, does the digital age imply liberation from neocolonialism and poverty—or does it, in fact, guarantee permanent dependency? It is only against this wide-screen background that we can begin to make sense of the headlines, to sort out our priorities, to frame sensible strategies for the control of change in our lives. As I write this, the front pages report hysteria and hostages in Mexico. In addition to being one of America’s largest trading partners, Mexico is the biggest foreign source of heroin, cocaine, and methamphetamine trafficking into the United States of America. Currently there are assassinations in America, runaway speculation in gold and stocks, friction between underrepresented groups, big increases in China’s defense budget to around $200 billion U.S dollars, which is up 6.8 percent from last year. Crosses brining in Knoxville, Tennessee by members wearing white robes to symbolize “purity” and the burning crosses to signify “the light of Christ.” There is also expected to be fuel shortages this summer because more people are expected to travel by vehicles after a year of lockdown, but 25 percent of truck drivers had to park their big rigs, and an estimated 40,000 to 60,000 were put out of the national employment pool because of prior drug or alcohol violations or failed drug tests. #RandolphHarris 2 of 22
Furthermore, as racism seems to be on a rise, more and more people are having the biggest antiracism rally in history. There is also a battle between the rich nations and the developing nations over manufacturing and trade. Waves of religious revivalism crash through Africa, Israel, Libya, Syria, and the United States of America; neofacist fanatics claim “credit” for the 2020 American Presidential election. And in a safety report filed to U.S. National Highway Traffic Safety Administration, BMW laid out the broad strokes of its plan to introduce what could become the first system on American roads to qualify as “Level 3” by Society of Automotive Engineers (SAE) standards for automated driving features. These news clips, while some are good, and others are tragic, call out for integration or synthesis. Once we realize that a biter struggle is now raging between those who seek to preserve their traditional values and those who seek to supplant it, we have a powerful new key to understanding the World. More important—whether we are setting policies for a nation, strategies for a corporation, or goals for one’s own personal life—we have a new tool for changing that World. To use this tool, however, we must be able to distinguish clearly those changes that extend the old Americana from those which facilitate the arrival of the new. We must, in short, understand both the old and the new, the Second Wave industrial system into which so many Americans were born and the Third Wave civilization that many of us and our children are inhabiting. #RandolphHarris 3 of 22
The Second Wave civilization was not an accidental jumble of components, but a system with parts that interacted with each other in more or less predictable ways—and the fundamental patterns of industrial life were the same in country after country, regardless of cultural heritage or political difference. This is the civilization that today’s “reactionaries”—both “left- “and “right-wing”—are fighting to preserve. It is this World that is threatened by history’s Third Wave of civilizational change. Also, with the 100 year anniversary of the Tulsa race massacre just passing, which lead to the death of as many as 300 people, nearly 1,000 injured, leaving 35 city blocks in charred ruins—many people are demanding that something be done to repair race relations in 2021 because some people in the media and positions of authority seem intend on bringing back Jim Crow racism. Because there are so many mixed-race families and people are more accepting of other cultures, the reality of racism is sacring many people. They fear moving to new communities because they do not know if their family with become a target and be assassinated because of their colour of their skin, and they are concerned about the integrity of law enforcement to uphold the laws because there seems to be a breakdown of law and order in 2021, and many do not know where the community and those in positions of authority stand on law and order. The community does not know if they uphold the constitutional oath, or want to threaten, intimidate them or use them for target practice. #RandolphHarris 4 of 22
The first man who enclosed a plot of ground and thought of saying, “This is mine,” and found others to believe him, was the true founder of society. Having the good fortune to be born among you, how could I meditate on the equality which nature has established among people and upon the inequality they have instituted without thinking of the profound wisdom with which both, felicitously combined in this state, cooperate in the manner that most closely approximates the natural law and that is most favourable to society, to the maintenance of public order and to the happiness of private individuals? In searching for the best maxims that good sense could dictate concerning the constitution of government, I have been so struck on seeing the all in operation in your own, that even if I had not been born within your walls, I would have believed myself incapable of dispensing with offering this picture of human society to that people which, of all peoples, seems to me to be in possession of the greatest advantages, and to have best prevented its abuses. If I had had to choose my birthplace, I would have chosen a society of a size limited by the extent of human faculties, that is to say, limited by the possibility of being well governed, and where, with each being sufficient to one’s task, no one would have been forced to relegate to others the functions with which one was charged; a state where, with all private individuals being known to one another, neither the obscure maneuvers of vice nor the modesty of virtue could be hidden from the notice and the judgment of the public, and where that pleasant habit of seeing and knowing one another turned love of homeland into love of the citizens rather than into love of the land. #RandolphHarris 5 of 22
I would have wanted to be born in a country where the sovereign and the people could have but one and the same interest, so that all the movements of the machine always tended only to the common happiness. Since this could not have taken place unless the people and the sovereign were one and the same person, it follows that I would have wished to be born under a democratic government, wisely tempered. I would have wanted to live and die free, that is to say, subject to the laws in such wise that neither I nor anyone else could shake off their honourable yoke: that pleasant and salutary yoke, which the most arrogant heads bear with all the greater docility, since they are made to bear no other. I would therefore have wanted it to be impossible for anyone in the state to say that one was above the law and for anyone outside to demand that the state was obliged to give one recognition. If a single person is found who is not subject to the law, for whatever the constitution of a government may be, all the others are necessarily at one’s discretion. And if there is a national leader and a foreign leader as well, whatever the division of authority they may make, it is impossible for both of them to be strictly obeyed and for the states to be well governed. I would not have wanted to dwell in a newly constituted republic, however good its laws may be, out of fear that, with the government perhaps constituted otherwise than would be required for the moment and being unsuited to the new citizens or the citizens to the new government, the state would be subject to being overthrown and destroyed almost from is inception. #RandolphHarris 6 of 22
For liberty is like those solid and tasty foods or those full-bodied wines which are appropriate for nourishing and strengthening robust constitutions that are used to them, but which overpower, ruin, and intoxicate the weak and delicate who are not suited for them. Once peoples are accustomed to masters, they are no longer in a position to get along without them. If they try to sake off the yoke, they put all the more distance between themselves and liberty, because, in mistaking for liberty an unbridled license which is its opposite, their revolutions nearly always deliver them over to seducers who simply make their chains heavier. The Roman people itself—that model of all free peoples—was in no position to govern itself when it emerged from the oppression of the Tarquins. Debased by slavery and the ignominious labours the Tarquins had imposed on it, at first it was but a stupid rabble that needed to be managed and governed with the greatest wisdom, so that, as it gradually became accustomed to breathe the salutary air of liberty, these souls, enervated or rather brutalized under tyranny, acquired by degrees that severity of mores and that high-spirited courage which eventually made them, of all the peoples, most worthy of respect. I would therefore have sought for my homeland a happy and tranquil republic, whose antiquity was somehow lost in the dark recesses of time, which has experienced only such attacks as served to manifest and strengthen in its inhabitants courage and love of homeland, and where the citizens, long accustomed to a wise independence, were not only free but worthy of being so. #RandolphHarris 7 of 22
I would have searched for a country where the right of legislation was common to all citizens, for who can know better than they the conditions under which it suits them to live together in a single society? However, I would not have approved of plebiscities like those of the Romans where the state’s leaders and those most interested in its preservation were excluded from the deliberations on which its safety often depended, and where, by an absurd inconsistency, the magistrate were deprived of the rights enjoyed by ordinary citizens. On the contrary, I would have desired that, in order to stop he self-centered and ill-conceived projects and the dangerous innovations that finally ruined Athens, no one would have the power to propose new laws according to one’s fancy; that this right belonged exclusively to the magistrates; that even they used it with such caution that the populace, for is part, was so hesitant about giving its consent to these laws, and that their promulgation could only be done with such solemnity that before the constitution was overturned one had time to be convinced that it is above all the great antiquity of the laws that makes them holy and venerable; that the populace soon holds in contempt those laws that it sees change daily; and that in becoming accustomed to neglect old usages on the pretext of making improvements, great evils are often introduced in order to correct lesser ones. “God is wise in heart and mighty in strength. Who has hardened oneself against God and prospered?” declares Job 9.4. #RandolphHarris 8 of 22
Above all, I would have fled, as necessarily ill-governed, a republic where the people, believing it could get along without its magistrates or permit them but a precarious authority, would imprudently have held on to the administration of civil affairs and the execution of its laws. Such must have been the rude constitution of the first governments immediately emerging form the state of nature, and such too was one of the vices which ruined the republic of Athens. However, I would have chosen that republic where private individuals, being content to give sanction to the laws and to decide as a body and upon the recommendation of their leaders the most important public affairs, would establish respect tribunals, distinguish with care their various departments, annually elect the most capable and most upright of their fellow citizens to administer justice and to govern the state; and where, with the virtue of the magistrates thus bearing witness to the wisdom of the people, they would mutually honour one another. Thus if some fatal misunderstandings were ever to disturb public concord, even those periods of blindness and errors were marked by indications of moderation, reciprocal esteem, and a common respect for the laws: presages and guarantees of a sincere and perpetual reconciliation. Such, MAGNIFICENT, MOST HONOURED, AND SOVEREIGN LORDS, are the advantages that I would have sought in the homeland that I would have chosen for myself. #RandolphHarris 9 of 22
And if in addition providence had joined to it a charming location, a temperate climate, a fertile country and the most delightful appearance there is under the Heavens, to complete my happiness I would have desired only to enjoy all these goods in the bosom of that happy homeland, living peacefully in sweet society with my fellow citizens, and practicing toward them (following their own example), humanity, friendship, and all the virtues; and leaving behind me the honourable memory of a good human and a decent and virtuous patriot. If, less happy or too late grown wise, I had seen myself reduced to end an infirm and languishing career in other climates, pointlessly regretting the repose and peace of which an imprudent youth deprived me, I would at least have nourished in my soul those same sentiments I could not have used in my native country; and penetrated by a tender and disinterested affection for my distant fellow citizens, I would have addressed them from the bottom of my heart more or less along the following lines: My dear fellow citizens, or rather my brother, since the bonds of blood as well as the laws unite almost all of us, it gives me pleasure to be incapable of thinking of you without a the same time thinking of all the god things you enjoy, and of which perhaps none of you appreciates the value more deeply than I who have lost them. The more I reflect upon your political and civil situation, the less I am capable of imagining that the nature of human affairs could admit of better one. In all other governments, when it is a question of assuring the greatest good of the state, everything is always limited to imaginary projects, and at most to simple possibilities. #RandolphHarris 10 of 22
As for you, your happiness is complete; it remains merely to enjoy it. And to become perfectly happy you are in need of nothing more than to know how to be satisfied with being so. Your sovereignty, acquired or recovered at the point of a sword, and preserved for over two centuries by dint of valour and wisdom, is at last fully and universally recognized. Honourable treaties fix your boundaries, secure your rights and strengthen your repose. Your constitution is excellent, since it is dictated by the most sublime reason and is guaranteed by friendly powers deserving of respect. Your state is tranquil; you have neither wards nor conquerors to fear. You have no other masters but the wise laws you have made, administered by upright magistrates of your own choosing. You are neither rich enough to enervate yourself with softness and to lose in vain delights the tastes for true happiness and solid virtues, nor poor enough to need more foreign assistance than your industry procures for you. And this precious liberty, which in large nations is maintained only by exorbitant taxes, costs you almost nothing. For the happiness of is citizens and the examples of the peoples, may a republic so wisely and so happily constituted last forever! This is the only wish left for you to make, and the only precaution left for you to take. From here on, it is for you alone, not to bring about your own happiness, your ancestors having saved you the trouble, but to render I lasting by the wisdom of using it well. #RandolphHarris 11 of 22
It is upon your perpetual union, your obedience to the laws, your respect for the ministers that your preservation depends. If there remains among you the slightest germ of bitterness or distrust, hasten to destroy it as a ruinous leaven that sooner or later results in your misfortunes and the ruin of the state. I beg you all to look deep inside your hearts and to heed the secret voice of your conscience. Is there anyone among you who knows of a body that is more upright, more enlightened, more worthy of respect than that of your magistracy? Do not all its members give you the example of moderation, of simplicity of mores, of respect for the laws, and of the most sincere reconciliation? Then freely give such wise chiefs that salutary confidence that reason owes to virtue. Bear in mind that they are of your choice, that they justify it, and that the honours due to those whom you have established in dignity necessarily reflect back upon yourselves. None of you is so unenlightened as to be ignorant of the fact that where the vigour of laws and the authority of their defenders cease, there can be neither security nor freedom for anyone. What then is the point at issues among you except to do wholeheartedly and with just confidence what you should always be obliged to do by a true self-interest, by duty and for the sake of reason? May a sinful and ruinous indifference to the maintenance of the constitution never make you neglect in time of need the wise teachings of the most enlightened and most zealous among you. #RandolphHarris 12 of 22
However, may equity, moderation, and the most respectful firmness continue to regulate all your activities and display in you, to the entire Universe, the example of a proud and modest people, as jealous of its glory as of its liberty. Above all, beware (and this will be my last counsel) of ever listening to sinister interpretations and venomous speeches, whose secret motives are often more dangerous than the actions that are their object. An entire household awakens and takes warning at the first cries of a good and faithful watchdog who never barks expect at the approach of burglars. However, people hate the nuisance caused by those noisy animals that continually disturb the public repose and whose continual and ill-timed warnings are not heeded even at the moment when they are necessary. The distinction between diseases of “brain” and “mind,” between “neurological” problems and “psychological” or “psychiatric” ones, is an unfortunate cultural inheritance that permeates society and medicine. It reflects a basic ignorance of the relation between brain and mind. On 17 June 1783, the famous English author Dr. Samuel Johnson awoke around 3 A.M. and to his surprise and horror found he could not speak. To test his mind, he attempted to compose a prayer in Latin verse and succeeded. Thus reassured, he next tried to loosen his powers of speech by drinking spirits, but this only put him back to sleep. When he awoke the next morning he found that he still could not speak, yet he could write and could understand what others said. #RandolphHarris 13 of 22
What sort of disorder would disrupt speech yet allow one to think, read, write, and listen? Mr. Johnson summoned his physicians, who diagnosed a disturbance of the vocal apparatus and prescribed a treatment of blisters on each side of the throat. Sure enough, within a few days his speech began to return, leaving only a slight impediment at the time of his death late the following year. The misdiagnosis of Mr. Johnson’s doctors regarding the localization of different aspects of language in the brain was mild compared with that of their predecessors. Down the centuries philosophers and physicians have talked about the mind, the soul, and the heart and how they are related, and have produced a vast literature from which can be distilled several different pictures. Down the centuries philosophers and physicians have talked about the mind, the soul, and the heart and how they are related, and have produced a vast literature from which can be distilled several different pictures. For many centuries people debated whether the mind was located in the heart, as Aristotle argued in the fourth century B.C., or in the brain, as Hippocrates had guessed. The second-century anatomist Galen, whose views prevailed until the sixteenth century, favoured Hippocrates’ view, although he mislocated the mind in the brain’s fluid-filled ventricles. The early-nineteenth-century German physician Franz Gall recognized that various brain regions have specific functions, but he guessed wrongly what they were. #RandolphHarris 14 of 22
By 1865 a French physician, Paul Broca, reported that damage to a specific area on the left side of the brain would produce the speech difficulty that Samuel Johnson suffered (apparently as a result of a mild stroke). What is true of our understanding of the relation between brain activity and language is true of the brain-mind relation in general: every new advance in the flourishing field of neuropsychology tightens the apparent links between brain and mind. Even so specific a mental function as the ability to recognize a face has been localized to specific brain regions (principally the lower right side of the brain). In work with monkeys, neuropsychologists have detected specific cells that buzz with activity in response to a specific face or to a specific type of perceived body movement. In humans, detectable brain activity is now known to coincide with and even preceded by a fraction of a second the instant at which a person consciously decides to perform an action, such as lifting a finger. As research accumulates, the link also tightens between brain and personality. Another well-documented episode of the mid-nineteenth century further illustrates the tightness of the mind-brain link, but his time with a dramatic change in general behaviour. In 1848 a New England railroad worker, Phineas Gage, accidentally set off an explosion that sent a tamping iron through the front of his brain. Before the accident he was a reliable, upright member of society. After it, his behaviour, aspirations, ethics, and morals had all changed dramatically for the worse. And what happens in isolated cases such as Gage’s may, at times, happen to large numbers of people. #RandolphHarris 15 of 22
In the late 1800s considerable numbers of previously sane people in Edinburgh threw themselves out of windows after suffering from epidemic encephalitis or inflammation of the brain, probably due to invasion by bacteria or viruses. The Austrian physician Constantin von Economo likened the Scottish illness and a similar one in Italy to the epidemic of encephalitis lethargica or sleeping sickness that spread across the World from 1917 to 1927. Changes to the brain by damage or disease result in changes in thinking, feeling, and behaving. We now know that particular types of brain damage have predictable effects on thoughts and emotions, and that manipulating a person’s brain can manipulate the person’s mind, moods, and motives. And we are learning how abnormalities in the brain’s chemical messengers—its neurotransmitters—are involved in psychological disorders such as depression and schizophrenia. With such findings comes hope that alterations in brain chemistry (through drugs, transplants of brain tissue, or dietary changes) may alleviate emotional suffering. With everyone being required to wear a mask now in public places of business, even though stay at home orders have been lifted, many people may still be feeling disconnected with the human population. Something that Dr. Charles Darwin emphasized, and Dr. Antonio Damasio reminds us that if it is separated from its emotional foundation, “mind talk” alone can be misleading because much of recognition and communication takes pace through expression of the face. #RandolphHarris 16 of 22
If someone cannot show the feelings of the mind in the face, communication becomes extremely difficult. This happens, for example, in Moebius syndrome, in which all control of the muscle of both sides of the face and also eye movement are lost. Cognitive neuroscientists fill out the picture. They have shown that semantic jokes that make us smile are processed in centers in the brain concerned wit meanings of words. Hearing a pun of seeing someone slip on a banana peel engages different brain regions. Feelings matter, and feelings are embodied. There is certainly evidence to indicate that humans are dependent on their physical nature. There is also metaphysical evidence which reveals that the body is strongly influenced by the psyche. All diseases are not caused by soul illness. Destiny looms more largely in this matter than any physician is likely to admit, although it is equally true in the long run that humans are the arbiter of their own fate, that the real self bestows every boon or ill upon its fragmentary expression, the personality, and bestows them with a just impersonal hand. However, I must be content to leave the explanation of such a seeming paradox for another place and another time. Suffice it to hint that the past of individual humans are infinitely more extended than is apparent at first glance. #RandolphHarris 17 of 22
As one penetrates deeper and deeper into that subtle World of one’s inner being, one finds that thought, feeling, and even speech affects its condition as powerfully as outer conditions affect one’s physical being. A complete falsehood or a gross exaggeration, when conscious and deliberate, stuns or inflames the delicate psyche. A complete falsehood or a gross exaggeration, when conscious and deliberate, stuns or inflames the delicate psyche. If persisted in and made habitual, the psyche becomes diseased and falls sick. This may be followed, soon or late according to the sensitive of the human, by physical sickness. If sickness does not come, then one will be exposed to it in the form of a universal shadowing some future incarnation. Where there is no obvious transgression of the laws of bodily hygiene to account for a case of ill health, there may still be a hidden one not yet uncovered. Where there is no hidden one, the line of connection from a physical effect may be traced to a mental cause—that is, the sickness may be a psychosomatic one. Where this in turn is also not obvious, there may still be a hidden mental one. Where all these classes of cause do not exist, then the origin of the sickness must necessarily be derive from the karma of the previous reincarnation—sometimes even for a still earlier one, although that is less likely. Under the law of recompense, the very type of body with which the patient was born contains latently, and was predisposed to revel eventually, the sickness itself. #RandolphHarris 18 of 22
The cause may be any one of widely varying kinds, may even be a moral transgression in the earlier life which could not find any other way of expiation and so hard to be expiated in this way. Therefore it would be an error to believe that all cases of ill health directly arise from the transgression of physical hygienic laws. It is possible to be quite enlightened without being quite free from physical maladies. For the body’s karma does not end until the body’s life ends. Only a heroic and determined few can suddenly reverse the habits of a lifetime and adopt new ones with full benefit. For most people it is more prudent and beneficial to make change by degrees. The foods that best suit one, one alone can find out. However, one should select them from the restricted list with which philosophy will gladly provide one. Body and mind are intertwined. By experiment one may discover what agrees with one’s stomach and what not. If one notices disagreeable symptoms mentally or physically, such as dull headaches or stomach heaviness, then one should drop this item of food and observe whether there is any difference in one’s condition. If not, then it is not the food but something else that lies behind the distress. Our appetites have become perverted, our cravings for food have become morbid. We eat quantities for which the body has no actual need. The conventional dietary habits are false standards by which to live. We could quite well maintain ourselves by eating smaller amounts of rich, concentrated, and stimulating proteins, as well as of clogging starches. #RandolphHarris 19 of 22
If we forfeit our free will, are we still human? Unhappy are you who have heard about Truth only through riddles, that is to say, the figures of speech and the literary genres of the day, as the Authors of Numbers suggested so felicitously (12.8). However happy are you to whom Truth has revealed herself in all her glory. Lone, Sound Rason and Common Sense often fail us, preventing us from seeing any father than our nose. What good is a lot of piffling and trifling about the great unknows? We will never be convicted at the Final Bar because we did not solve all the mysteries of the World. Is it not great folly, then, for your to send so little time on the practical and necessary things of the soul, and yet so much time on the intellectual curiosities and travesties of our time? We do not have eyes, the dolorous Jeremiah once observed, but sometimes we just do not see (5.21). Why do the School-humans go on, so haggling about what is a species, what is a genus? And yet, when the Eternal Word whispers—and this may be Theology—you should stop and listen. That is what John says in the beginning of his Gospel (1.3). From the One Word all words flow, as the same John reminds us (8.25), and all words bespeak the One Word. Without this concept of the Eternal Word, the pupil can neither understand one entity nor distinguish among the many. All are one. All in one. When you realize all this, you can forget about Philosophy and Theology as they are taught in the University; you are already at home with God. #RandolphHarris 20 of 22
O God, as John embraced Jesus as Truth (14.6), so I embrace You as the Truth the University’s seeking! My You in turn, as You embraced the prophetic Jeremiah (31.3), embrace me as a seeker of the Truth! Endless lectures, pointless tomes, majuscule, minuscule, my poor head splits, and yet in all the babel Yours is the only voice I hear. A man harnesses the unruly affections of one’s heart and trains them to trot as one. The surer one does that, the quicker one come to understand the great and the deep. That is because they receive strong direction from the Powerful Hand above. The impure, complex, unstable spirit is pulled in a variety of directions at once and never gets any work done; but the docile, willing, and powerful spirit puts all its efforts into pulling for the honour of God, even to the degradation of blinders. How is this possible? It is the great drays of your unmortified hear that causes all the delays. Ah, to be alive on an early-June morn fording a stream barefoot, pants rolled up holding boots, pack on, sunshine, ice in the shallows, northern Rockies. Rustle and shimmer of icy creek waters stones turn underfoot, small and hard on toes, cold nose dripping, singing inside creek music, heart music, smell of sun on gravel. I pledge allegiance. I pledge allegiance to the soil of the United States of America, one ecosystem in diversity, under the Sun—with joyful interpenetration for all. Mozart died in his thirty-sixth year but he had glimpses long before. So did many other historically known humans in the Old World. #RandolphHarris 21 of 22
We shall never know how many mystical experiences took place within those medieval cloisters of those Old World ashrams but were lost to human record because those to whom they happened lacked the foresight to write them down or the will to dictate them. There are individuals scattered hither and tither who have found God. It is certain that they are types as well as individuals—therefore, it is certain that the whole race will also one day find God. Even one who is active, efficient, practical, and Worldly may also be touched by this Heavenly light: it is not reserved for the dreamers and poets, the artists and saints alone. I have known humans who have blue-printed public buildings, engineered factories, managed office personnel, filled the lowest and highest positions in a nation, who themselves had known ITS visitations, who recognize and revered it. I like to see a person proud of the place in which one lives. I like to see one live so that one’s place will be proud of one. Many people have had a mystical glimpse before the age of ten, more have done so during adolescence, still more during their mature years. Be proud to be an American and proud that the U.S Constitution is at the core of our country and its citizen. We thankfully acknowledge that Thou art the Lord our God and God of our Fathers, the God of all that lives, our Creator and Creator of the Universe. We offer blessings and thanksgiving to Thy great and holy name because Thou hast kept us in life and sustained us; so mayest Thou continue to keep us in life and sustain us. O gather our exiles into the courts of Thy holy sanctuary to observe Thy statutes, to do Thy will, and to serve Thee with a perfect heart. We give thanks unto Thee. Blessed be God to whom we are ever grateful. #RandolphHarris 22 of 22
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Randolph Harris II International Institute 