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Ignorance of the Law Excuses No Human–Looked Like a Baby-River that was Laying Half Alseep!
Surplus of wealth is a sacred trust which its possessor is bound to administer in one’s lifetime for the good of the community. Stigma management is a general feature of society, a process occurring wherever there are identity norms. The same features are involved whether a major differentness is at question, of the kind traditionally defined as stigmatic, or a picayune differentness, of which the shamed person is to be ashamed to be ashamed. One can therefore suspect that the role of normal and the role of stigmatized are parts of the same complex, cuts from the same standard cloth. Of course, psychiatrically oriented students have often pointed out the pathological consequences of self-derogation, just as they have argued that prejudice against a stigmatized group can be a form of a sickness. These extremes, however, have not concerned us, for the patterns of response and adaptation considered in this ese seem totally understandable within the framework of normal psychology. One can assume first that persons with different stigmas are in an appreciably similar situation and respond in an appreciably similar way. The neighbourly druggist might talk to the neighbourhood, therefore the neighbourhod drugstores have been avoided by persons seeking al manner of equipment and medication—persons wonderfully diverse who share nothing but a need to control information. #RandolphHarris 1 of 26
And secondly, one can assume that the stigmatized and the normal have the same mental make-up, and that this necessarily is the standard one in our society; one who can play one of these roles, then, has exactly the required equipment for playing out the other, and in fact in regard to one stigma or another is likely to have developed some experience in doing so. Most important of all, the very notion of shameful differences assumes a similarity in regard to crucial beliefs, those regarding identity. Even where an individual has quite abnormal feelings and beliefs, one is likely to have quite normal concerns and employ quite normal strategies in attempting to conceal these abnormalities from others, as the situation of former mental patients suggests: One of the difficulties centers around the meaning of “reasonable employment.” The patients are sometimes unable, but more often unwilling, to explain why a particular job is “unreasonable” or impossible for them. One middle-aged man could not bring himself to explain that he was so terrified of the dark he insisted on sharing his bedroom with his brother, and that he could no possibly work where it meant coming home alone in the dark in Winter. He tries to overcome his fear, but is reduced to a state of physical collapse if left alone at night. #RandolphHarris 2 of 26
In such an instance—and there were many others—the former patient’s fears of ridicule, contempt or harshness make it difficult for him to explain the real reason for refusing or not holding the jobs offered to him. He may then easily be labelled as work-shy or unemployable, which is likely to be financially disastrous. Similarly, when an aging person finds one cannot remember some of the names of one’s immediate friends, one may shy away from going to the meeting places where one is likely to encounter them, thus illustrating an embarrassment and a plan which entail human capacities that have nothing to do with aging. If, then, the stigmatizes person is to be called a deviant, one might better be called a normal deviant, at least to the extent that one’s situation is analyzed within the framework presented here. There is a direct evidence regarding this self-other, normal-stigmatized unity. For example, it seems that persons who suddenly find themselves relieved of a stigma, as in successful plastic surgery, may quickly be seen, by themselves and others, to have altered their personality, an alteration in the direction of acceptable, just as those who have suddenly acquired a defect may relatively quickly experience a change in apparent personality. #RandolphHarris 3 of 26
These perceived changes seem to be a result of the individual’s being placed in a new relationship to the contingencies of acceptance in face-to-face interaction, with consequent employment of new strategies of adaptation. Important additional evidence comes from social experiments, wherein subjects knowingly take on a defect (temporarily, of course), such as partial deafness, and find themselves spontaneously manifesting the reactions and employing the devices that are found among the actually disabled. A further fact should be mentioned. Because a change from stigmatized status to normal status is presumably in a desired direction, it is understandable that the change, when it comes, can be sustained psychologically by the individual. However, it is very difficult to understand how individuals who sustain a sudden transformation of their life from that of a normal to that of a stigmatized person can survive the change psychologically; yet very often they do. That both types of transformation can be sustained—but especially the latter type—suggest that standard capacities and training equip us to handle both possibilities. And once these possibilities are learned, the rest, alas, comes easily. #RandolphHarris 4 of 26
For the individual to learn that one is beyond the pale, or not beyond the pale after having been beyond, is not, then, a complicated thing, merely a new alignment within an old frame of reference, and taking to oneself in detail what one had known about before as residing in other. The painfulness, then, of sudden stigmatization can come not from the individual’s confusion about one’s identity, but from one’s knowing too well what one has become. Taken through time, then, the individual is able to play both parts in the normal-deviant drama. However, one must see that even boxed within a brief social moment, the individual may be able to perform both shows, exhibiting not only a general capacity to sustain both roles, but also the detailed learning and command necessary for currently executing the required role behaviour. His is facilitated, of course, by the fact that the roles of stigmatized and normal are not merely complementary; they also exhibit some striking parallels and similarities. Performers of each role may withdraw from contact with the other as a means of adjustment; each male feel that one is not fully accepted by the other; each may feel that one’s own conduct is being watched too closely—and be correct in this feeling. Each may stay with one’s “own” merely to forgo having to face the problem. #RandolphHarris 5 of 26
Further, the asymmetries or differences between that do exist are often kept within such limits as will further the common and crucial task of maintaining the social situation that is in progress. Aliveness to the role of the other must be sufficient so that when certain adaptive tactics are not employed by one of the normal-stigmatized pair, the other will know how to step in and take on the role. For example, should the stigmatized person fail to present his failing in a matter of fact way, the normal may assume the task. And when normals try tactfully to help the stigmatized person with one’s difficulties, one may grit one’s teeth and accept help gracefully, out of regard for the good will of the effort. Evidence of two-headed role playing is widely available. For example, whether for fun or seriously, people pass, and they do so in both directions, into or out of the stigmatized category. Another source of evidence is psychodrama. This “therapy” assumes that mental patients and others beyond the pale can on stage switch parts and play out the role of normal to someone who is now playing their role to them; and in fact they can perform this theater without much prompting and with reasonable competency. A third source of evidence that the individual can simultaneously sustain command over both the normal and stigmatized role comes to us from behind-scenes joshing. #RandolphHarris 6 of 26
Normals, when among themselves, “take off” on a stigmatized type. More to the point, the stigmatized in similar circumstances takes off on the normal as well as oneself. One jokingly enacts scenes of degradation with one of one’s kind playing the role of the crudest of normals while one affects the complementary role for a moment, only to break into vicarious rebelliousness. As part of this sad pleasure there will be the unserious use of stigma terms of address that are usually tabooed in “mixed” society. It should be restated here that this kind of joking by the stigmatized does not so much demonstrate some kind of chronic distance the individual has from oneself as it demonstrates the more important fac that a stigmatized person is first of all like anyone else, trained first of all in others’ views of persons like oneself, and differing from them first of all in having a special reason to resist stigma derogation when in their presence and the special license to give voice to it when in their absence. A special case of the light use of self-abusing language and style is provided by professional representatives of the group. When representing their group to normals, they may embody in an exemplary way the ideals of the normals, being partly chosen for being able to do so. #RandolphHarris 7 of 26
However, when attending social affairs among their own, they may feel a special obligation to show that they have not forgotten about the ways of the group or their own place, and so on sage may employ native dialect, gestures, and expression in humorous caricature of their identity. (The audience can then dissociate themselves from what they still have a little of, and identify with what they have not yet fully become.) These performances, however, often have a cultivated trim aspect; something has been clearly placed in brackets and raised to an art. In any case, one regularly finds in the same representative the capacity to be more “normal” in manner than are most of the members of one’s category who orient themselves in this direction, while at the same time one can command more of the native idiom than those of one’s category who are oriented in this direction. And where a representative does not have this capacity to manage two faces, one will find oneself under some pressure to develop it. I have often pondered the reasons why, in seminars, the reactions are more strongly negative, and eventually more strongly beneficial. I believe it is due in part to the fact that they were so eager to learn from the “master,” the “guru,” that they were loath to accept my authority. #RandolphHarris 8 of 26
Perhaps another reason is that they were all graduate students, most of them already employed professionally, or like Dr. Tenenbaum, taking the course as a postdoctoral seminar. Such students are, I believe, even more dependent upon authority than are elementary school children. I took up most of the first meeting of the seminar (about twenty-five students) by introducing myself and my purpose and asking if others wished to do the same. After some awkward silences, the students told what brought them to the seminar. I told the group about the many resources I had brought with me—reprints, mimeographed material, books, a list of recommended reading (no requirements), tapes of therapeutic interviews, and films. I asked for volunteers to organize and lend out these materials, to run the tapes, and to find a movie projector. All of this was easily handled, and the session ended. As Dr. Tenenbaum takes up the story: Thereafter followed four hard, frustrating sessions. During this period, the class did not seem to get anywhere. Students spoke at random, saying whatever came into their heads. It all seemed chaotic, aimless, a waste of time. A student would bring up some aspect of Rogers’ philosophy; and the next student, completely disregarding the first, would take the group away in another direction; and a third, completely disregarding the first two, would start something else altogether. #RandolphHarris 9 of 26
At time there were some faint efforts at a cohesive discussion, but for the most part the classroom proceedings seemed to lack continuity and direction. The instructor received every contribution with attention and regard. He did not find any student’s contribution in order or out of order. The class was not prepared for such a totally unstructured approach. They did not know how to proceed. In their perplexity and frustration, they demanded that the teacher play the role assigned to him by custom and tradition; that he set forth for us in authoritative language what was right and wrong, what was good and bad. Had they not come from far distances to learn from the oracle himself? Were they not fortunate? Were they not about to be initiated in the right rituals and practices by the great man himself, the founder of the movement that bears his name? The notebooks were poised for the climactic moment when the oracle would give forth, but mostly they remained untouched. Queerly enough, from the outset, even in their anger, the members of the group felt joined together, and outside the classroom, there was an excitement and a ferment, for even in their frustration, they had communicated as never before in any classroom, and probably never before in quite the way they had. #RandolphHarris 10 of 26
In the Rogers class, they had spoken their minds; the words did not come from a book, nor were they the reflection of the instructor’s thinking, nor that of any other authority. The ideas, emotions, and feelings came from themselves; and this was he releasing and the exciting process. In this atmosphere of freedom, something for which they had not bargained and for which they were not prepared, the students spoke up as students seldom do. During this period, the instructor took many blows; and it seemed to me that many times he appeared to be shaken; and although he was the source of our irritation, we had, strange as it may seem, a great affection for him, for it did not seem right to be angry with a man who was so sympathetic, so sensitive to the feelings and ideas of others. We all felt that what was involved was some slight misunderstanding which once understood and remedied would make everything right again. However, our instructor, gentle enough on the surface, had a “whim of steel.” He did not seem to understand; and if he did, he was obstinate and obdurate; he refused to come around. Thus did this tug-of-war continue. We all looked to Rogers and Rogers looked to us. One student, amid general approbation, observed: “We are Rogers-centered, not student-centered. We have come to learn from Rogers.” #RandolphHarris 11 of 26
After more of this, individual students attempted to take leadership and organize the seminar around certain topics or ways of planning, but these attempts at structure were largely disregarded. Gradually the group became insistent that I lecture. I told them that I was just completing a paper, and would be willing to give that as a lecture, but I also informed them that I was quite willing to have it duplicated so that each could read it. They insisted that I give it as a talk, and I agreed. It was a topic I was much involved in, and I believe I delivered it as well as I was able, taking somewhat more than an hour. Tenenbaum reports the results. After the vivid and acrimonious exchanges to which we had been accustomed, this was certainly a letdown, dull and soporific to the extreme. This experience squelched all further demands for lecturing. By the fifth session, something definite had happened; there was no mistaking that. Students spoke to one another; they by-assed Rogers. Students asked to be heard and wanted to be heard, and what before was a halting, stammering, self-conscious group became an interacting group, a brand-new cohesive unit, carrying on in a unique way; and from them came discussion and thinking such as no other group but this could repeat or duplicate. #RandolphHarris 12 of 26
The instructor also joined in, but his role, more important than any in the group was important, the center, the base of the operation, not the instructor. What caused it? I can only conjecture as to the reason. I believe that what happened was this: For four sessions students refused to believe that the instructor would refuse to play the traditional role. They stilled believed that he would set the tasks; that he would be the center of whatever happened and that he would manipulate the group. It took the class four sessions to realize that they were wrong; that he came to them with nothing outside of himself, outside of his own person; that if they really wanted something to happen, it was they who had to provide the content—an uncomfortable, challenging situation indeed. It was they who had to speak up, with all the risks that that entailed. As part of the process, they shared, they took exception, they agreed, they disagreed. At any rate, their persons, their deepest selves were involved; and from this situation, this special, unique group, this new creation was born. After the fourth session, and progressively thereafter, this group, haphazardly thrown together, became close to one another and their true selves appeared. #RandolphHarris 13 of 26
As they interacted, there were moments of insight and revelation and understanding that were almost awesome in nature; they were what, I believe, Rogers would describe as “moments of therapy,” those pregnant moments when you see a human soul revealed before you, in all its breathless wonder; and then a silence, almost like reverence, would overtake the class. And each member of the class become enveloped with a w warmth and a loveliness that border on the mystic. I for one, and I am quite sure the other also, never had an experience quite like this. It was learning and therapy; and by therapy I do not mean illness, but what might be characterized by a healthy change in the person, an increase in one’s flexibility, one’s openness, one’s willingness to listen. In the process, we all felt elevated, freer, more accepting of ourselves, and others, more open to new ideas, trying hard to understand and accept. This is not a perfect World, and there was evidence of hostility as members differed. Somehow in this setting every blow was softened, as if the sharp edges had been removed; if undeserved, students would go off to something else; and the blow was somehow lost. In my own case, even those students who originally irritated me, with further acquaintance I began to accept and respect. #RandolphHarris 14 of 26
It also occurred to me that I tried to understand what was happening: Once you come close to a person, perceive one’s thoughts, one’s emotions, one’s feelings, one becomes not only understandable but good and desirable. In the course of this process, I saw hard, inflexible, strict and rigid persons, in the brief period of several weeks, change in front of my eyes and become sympathetic, understanding and to a marked degree nonjudgmental. I saw neurotic, compulsive persons ease up and become more accepting of themselves and others. In one instance, a student who particularly impressed me by his change, told me when I mentioned this: “It is true. I feel less rigid, more open to the World. And I like myself better for it. I do not believe I ever learned so much anywhere.” I saw shy persons become less shy and aggressive persons more sensitive and moderate. One might say this appears to be essentially an emotional process. However that, I believe, would be altogether inaccurate in describing it. There was a great deal of intellectual content, but the intellectual content was meaningful and crucial to the person. In fact, one student brought up this very question. “Should we be concerned,” he asked, “only with the emotions? Had the intellect no play?” It was my turn to ask, “Is there any student who has read as much or thought as much for any other course?” #RandolphHarris 15 of 26
The answer was obvious. We had spent hours and hours reading; the room reserved for us had occupants until ten o’clock at night, and then many left only because the university guards wanted to close the building. Students listened to recordings; they saw motion pictures; but best of all, they talked and talked and talked. The starting of a cult to gain a personal following would be abhorrent to the spirit of any truly selfless spiritual guide, but the creation of a school for a spiritual development and philosophical learning one might consider helpful to may earnest but bewildered students life. The true master is to work for the few. There are several agencies who will spread their activities thinly on a wide surface but one’s will penetrate to a deeper level. Theirs will be more showy but one’s more effective. The Rogers method was free and flowing and open and permissive. A student would start an interesting discussion; it would be taken up by a second; but a third student might take us away in another direction, bringing up a personal matter of no interest to the class; and we would all feel frustrated. However, this was like life, flowing on like a river, seemingly futile, with never the same water there, flowing on, with no one knowing what would happen the next moment. #RandolphHarris 16 of 26
However, in this there was an expectancy, an alertness, an aliveness; it seemed to me as near a smear of life as one could get in a classroom. For the authoritarian person, who puts one’s faith in neatly piled up facts, this method I believed can be threatening, for here one gets no reassurance, only an openness, a flowing, no closure. I have nowhere found such a vivid account of the initially chaotic, gradually more fluid way in which the group, as it fearfully takes responsibility for itself, becomes a constructive organism, listening and responding sensitively to its own needs. It is the outwardly confused, inwardly organized, politics of an ever-changing group purpose, as the class moves to meet its intellectual, personal, and emotional needs. Does a person-centered education bring results? We have a definitive answer from research. For ten years Dr. David Aspy has led research studies aimed at finding out whether human, person-centered attitudes in the classroom have any measurable effects and if so what these effects are. He collected 3,700 recorded classroom hours from 550 elementary and high school teachers and used rigorous scientific methods to analyze the results. He and his colleague, Dr. Flora Roebuck, have found that students of more person-centered teachers contrast sharply with students of teachers who are less person-centered. #RandolphHarris 17 of 26
The students showed greater gains in learning conventional subjects. They were more adept at using their higher cognitive processes such as problem solving. They had a more optimistic self-concept than was found in the other groups. They initiated more behaviour in the classroom. They exhibited fewer discipline problems. They had a lower rate of absence from school. They even showed an increase in I.Q. among their students. Teacher can improve their facilitative, person-centered attitudes with as little as fifteen hours of intensive training. Of significance for all of education is he finding that teachers improve in these attitudes only when their trainers exhibit a high level of these facilitative conditions. In ordinary terms this means that such attitudes are “caught,” experientially, from another. They are not simply intellectual learnings. These teachers have a more beneficial self-concept than less person-centered teachers. They are more self-disclosing to their students. They respond more to students’ feelings. They give more praise. They are more responsive to students ideas. They lecture less often. Geographical location of the classes, racial composition, or race of the teachers have not altered these feelings. Whether we are speaking of Black or White or Chicano teachers, Black or White, or Chicano students, classes in the North, the South, the Virgin Islands, England, Canada, or Israel, the findings are essentially the same. #RandolphHarris 18 of 26
To be someone’s disciple is to go farther in relationship than to be one’s student. Some disciples become lay disciples, who limit themselves to intellectual sharing only. The second is to become full disciples, who go all the way with one into the philosophical discipline and life. Dr. Aspy’s findings are confirmed in practical experience in medical education. The Medical School of McMaster University has taken a person-centered facilitative approach to the training of physicians. Though these young men and women have never had the conventional medical courses, they have learned intensively for three years the medical knowledge they need to deal with patients. They show up very well on the tough Canadian licensing exam, and in addition are more creative and humane. As another example, nine hundred of the top-ranking medical educators in the United States of America, concerned about the dehumanizing effects of medical training, have enlisted in the program, Human Dimensions in Medical education. In intensive four and ten-day conferences they have learned to listen, to be more person-centered in their teachings, to be more communicative in their personal relationships. The changes in some of the medical schools are already striking. Whether at the elementary, high school, college or graduate level, person-centered attitudes pay off, changing the politics of education in the process. #RandolphHarris 19 of 26
We must not make ourselves and our “survival” the ultimate point of reference in our World—must not, in effect, treat ourselves as God should be treated, or treat ourselves as God. Thus Paul shockingly said, “Covetousness is idolatry,” reports Colossians 3.5. Is not that somewhat exaggerated? No. Covetousness is self-idolatry, for it makes my desires paramount. It means I would take what I want if I could. To defeat covetousness, we learn to rejoice that others enjoy the benefits they do. Many members of the Church are led into sin by unbelievers—Alma is promised eternal life—those who repent ad are baptized gain forgiveness—Church members in sin who repent and confess to Alma and to the Lord will be forgiven; otherwise, they will not be numbered among the people of the Church. About 120-100 Before Christ. “Now it came to pass that there were many of the rising generation that could not understand the words of king Benjamin, being little children at the time he spake unto his people; and they did not believe the tradition of their fathers. They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ. And now because of their unbelief they could not understand the word of God; and their hearts were hardened. #RandolphHarris 20 of 26
“And they would not be baptized neither would they join the church. And they were a separate people as to their faith, and remained so ever after, even in their carnal, and sinful state; for they would not call upon the Lord their God. And now in the reign of Mosiah they were not half so numerous as the people of God; but because of the dissension among the brethren they became more numerous. For it came to pass that they did deceive many with their flattering words, who were in the church, and did cause them to commit many sins; therefore it came expedient that those who committed sin, that were in the church, should be admonished by the church. And it came to pass that they were brought before the priests, and delivered up unto the priests brought them before Alma, who was the high priest. Now king Mosiah had given Alma the authority over the church. And it came to pass that Alma did not know concerning them; but there were many witnesses against them; yea, the people stood and testified of their iniquity in abundance. Now there had not any such thing happened before in the church; therefore Alma was troubled in his spirit, and he caused that they should be brought before the king. And he said unto the king: Behold, here are many whom we have brought before thee, who are accused of their brethren; yea, and they have been taken in divers iniquities. #RandolphHarris 21 of 26
“And they do not repent of their iniquities; therefore we have brought them before thee, that thou mayest judge them according to their crimes. However, king Mosiah said unto Alma: Behold, I judge them not; therefore I deliver them into thy hands to be judged. And now the spirit of Alma was again troubled; and he went and inquired of the Lord what he should do wrong in the sight of God. And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him, saying: Blessed art thou, Alma, and blessed are they who were baptized in the waters of Mormon. Thou art blessed because of thy exceeding faith in the words alone of my servant Abinadi. And blessed art thou, Alma, and blessed are they who were baptized in the waters of Mormon. Thou art blessed because of thy exceeding faith in the words spoken unto them. And blessed art thou because thou hast established a church among this people; and they shall be established, and they shall be my people. Yes, blessed is this people who are willing to bear my name; for in my name shall they be called and they are mine. And because thou hast inquired of me concerning the transgressor, thou art blessed. Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep. #RandolphHarris 22 of 26
“And one that will hear my voice shall be my sheep; and one shall ye receive into the church, and one will I also receive. For behold, this is my church; whosoever is baptized shall be baptized unto repentance. And whosoever ye receive shall believe in my name; and one will I freely forgive. For it is I that taketh upon me the sins of the World; for it is I that hath created them; and it is I that granteth unto one that believeth unto the end a place at my right hand. For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand. And it shall come to pass that when the second trump shall sound then shall they that never knew me come forth and shall stand before me. And then shall they know that I am the Lord their God, that I am their Redeemer; but they would not be redeemed. And then I will confess unto them that I never knew them; and they shall depart into everlasting fire prepared for the devil and his angels. Therefore I say unto you, that one will not hear my voice, the same shall ye not receive into my church, for one I will not receive at the last day. Therefore I say unto you, Go; and whosoever transgreseth against me, one shall ye judge according to the sins which one has committed; and if one confess one’s sins before thee and me, and repenteth in the sincerity of one’s heart, one shall ye forgive, and I will forgive one also. #RandolphHarris 23 of 26
“Yea, and as often as my people repent will I forgive them their trespasses against me. And ye shall also forgive one another your trespasses; for verily I say unto you, one that forgiveth not one’s neighbour’s trespasses when one says that one repents, the same hat brought oneself under condemnation. Now I say unto you, Go; and whosoever will not repent of one’s sins the same shall not be numbered among my people; and this shall be observed from this time forward. And it came to pass when Alma had heard these words one wrote them down that one might have them, and that one might judge the people of that church according to the commandments of God. And it came to pass that Alma went and judged those that had been taken in iniquity, according to the word of the Lord. And whosoever repented of their sins and did confess them, them one did number among the people of the church; and those that would not confess their sins and repent of their iniquity, the same were not numbered among the people of the church, and their names were blotted out. And it came to pass that Alma did regulate all the affairs of the church; and they began again to have peace and to prosper exceedingly in the affairs of the church, walking circumspectly before God, receiving many, and baptizing many. #RandolphHarris 24 of 26
“And now all these things did Alma and his fellow labourers do who were over the church, walking in all diligence, teaching the word of God in all things, suffering all manner of afflictions, being persecuted by all those who did not belong to the church of God. And they did admonish their brethren, and they were also admonished, every one by the word of God, according to one’s sins, or to the sins which one had committed, being commanded of God to pray without ceasing, and to give thanks in all things,” reports Mosiah 26.1-39. Supreme Ruler of the Visible and Invisible Worlds, my heart is drawn out to Thee for Thy amazing grace and condescension. Thou hast kept my conversion fresh before me, that season of my first spiritual comfort when I passed through the Red Sea by a way I did no expect. I rejoiced then for that unthought-of passage, that delivered me from the fear and lively in my mind. My soul melts when I think of Thy says of old with me, when a poor worthless creature without wisdom to direct or strength to help myself was laid under the happy necessity of living upon Thee and finding Thy consolations large. Thou art my divine treasury in whom all fullness dwells, my life, hope, joy, peace, glory, end; may I be daily more and more conformed to Thee, with the meekness and calmness of the Lamb in my soul. #RandolphHarris 25 of 26
My I also feel a sense of the felicity of Heaven, where I long to join angels free from imperfections, where in me the image of my adored Saviour will be completely restored, so that I may be fit for his enjoyments and employments. I am not afraid to look the king of terrors in the face, for I know I shall be drawn, no driven, out of the World. Until then let me continually glow and burn out for Thee, and when the last great change shall come let me awake in Thy likeness, leaving behind me an example that will glorify Thee while my spirit rejoices in Heaven, and my memory is blessed upon Earth, with those who follow me praising Thee for my life. O God, Who visitest the humble, and consolest us by the affection of our brethren; please extend Thy grace to our fellowship, that by means of those in whom Thou dwellest, we may feel that Thou art come to visit us; through Jesus Christ our Lord. O God, Who makest manifest to us in Thy servants the signs of Thine own Presence, send forth upon us the Spirit of love; that by coming of our brethren and fellow-servants, Thy bountiful grace may be increased in ourselves; through Jesus Christ our Lord. Bless, O Lord, Thy gifts, which we are about to receive from Thy bounty. May Thy gifts, O Lord, be our refreshment, and Thy grace our consolation; through our Lord. #RandolphHarris 26 of 26
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We have been satisfied, O Lord, with Thy gifts and bounties. Please fill us with Thy mercy, Who art blessed, Who with the Father will always lift the veil and allow us to come into sympathetic and receptive contact with the Kingdom of Heaven and your Divine Will. #CresleighHomes
Soldiers, Consider that from the Summit of these Pyramids, Forty Centuries Look Down Upon You!
Humans are indeed controlled by their own environment, but we must remember, for the most part, it is an environment largely of their own making. The evolution of a culture is a gigantic exercise in itself of control. Justice is a complete virtue in the fullest sense, because it is the active exercise of complete virtue; and it is complete because its possessor can exercise it in relation to another person, and not only by oneself. Many communities have created restorative justice programs, yet these programs are often reactionary. They typically focus on trying to heal the offender, victim, and the community only after a criminal act has occurred. While these alternative justice programs are important components in restoring justice within communities, they are hampered by Western-imposed structures and Eurocentric concepts of crime and punishment. In the United States of American today, the American criminal justice system holds approximately 2.3 million people in 1,833 state prisons, 110 federal prisons, 1,772 juvenile correctional facilities, 3,134 local jails, 218 immigration detention facilities, and 80 Indian Country jails as well as in military prisons, civil commitment centers, state psychiatric hospitals, and prisons in the U.S. territories. Every year, 600,000 people enter prison gates, but people go to jail 10.6 million times each year. #RandolphHarris 1 of 26
Jail churn is particularly high because most people in jails have not been convicted. Some have just been arrested and will make bail within hours or days, while many others are too poor to make bail and remain behind bars until their trial. Only a small number (about 160,000 on any given day) have been convicted, and are generally serving misdemeanor under a year; at least 25 percent of people who go to jail will be arrested again within that same year—often those dealing with poverty, mental illness, and substance abuse disorders, whose problems only worsen with incarceration. It is thought that the use of judgement and punishment actually works against the healing process. An already unbalanced person is moved further out of balance. What the threat of incarceration does do is generally keep people from coming forward and taking responsibility for the hurt they are causing. It reinforces the silence, and therefore promotes, rather than breaks, the cycle of violence that exists. In reality, rather than making the community a safer place, the threat of jail places the community at more risk. If people committed crimes by accident and were truly sorry, that argument would be true. However, many people commit crimes because they want to and believer they will not be caught. #RandolphHarris 2 of 26
When a person knows what they are doing is wrong, but keeps doing it, they do not need therapy nor rehabilitation, they need punishment to serve as an inhibitor to breaking the law. Yet, it true that some people do break the law by accident or necessity and rehabilitation may help those individuals, much like it does first time offenders. That is why in some branches of the law judges rely on standards rather than strict rules and precedents, enjoying, in effect, wide discretion, or the law authorizes administrators to decide cases on their merits in the light of very general cans of policy, subject only to procedural safeguards of impartiality. The dominant American justice paradigm is not an extension of the slavery catch and release program and some officers are extremely lenient with suspects, but in many cases it is perceived as a further imbalance and disrespect, for justice does not always seek to restore or heal the offender, the immediate family, friends who are also victims, or the entire community that is forced out of balance by the transgression. Today, it is mostly without social structures, practices, and teachings that could help prevent injustice. #RandolphHarris 3 of 26
Although there is much cultural diversity among North American Indian nations, traditional practices emphasize civil rather than criminal sanctions. The goal of indigenous justice is to promote peace, heal the network of relationships, and eradicate political, spiritual, and emotional injustices. And that model may be a blue print that people consider using, but then it may lead to imprisoning people for not paying debts, or it would allow the wealthy to commit crimes without ever being held accountable. The Great Circle of Justice consists of interrelated socialization structures and practices that provide a multidimensional system of checks and balances that work in unison to retain diversity and harmony within communities and society. The preventative mechanisms are found within the traditional teachings—for examples, in ceremonies, songs, dance, television programs, movies, news, stories, novels, history, kinship relations, education and religion. Society should plant in the minds of people, in order to keep harmony, the concepts of compassion, cooperation, love, unity, equity, coexistence, power, respect, generosity, reciprocity, friendliness, unselfishness, peacefulness, and all other beneficial values which create an intense, diffuse, and enduring solidarity. #RandolphHarris 4 of 26
Peace should be maintained to heal the body and mind, and to establish diversity and harmony, which will prevent injustices to the natural World and protect future generations. The keepers of knowledge can help identify and provide invaluable insights into the traditional teachings found within ceremony, prayer, and foundational narratives and stories. Narratives and stories are not extrinsic niceties, but are basic life forces needed to establish and to preserve communities and develop a common culture of shared understandings, and deeper, more vital ethics. Narratives are relevant because they serve as more than just entertainment. Narratives preserve cultural teachings and history; they transmit knowledge of the community’s norms and values. Teachings can show people how they are to live with each other and the natural World and so them what happens to people who violate the law. The duties and responsibilities of each person in the society are given and reaffirmed every time the people come together for ceremonies and social activities. This is a holistic way to strengthen the prevention of injustice, and restore balance when a transgression occurs. Church helps people, it is a system of checks and balances that depends not only on people not wanting to commit a transgression, but also know that is they commit a violent act that “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord,” report Romans 6.23. #RandolphHarris 5 of 26
Many American Indian nations’ wedding preparation involve young couples being instructed in the importance of marriage to the nation as well as in acceptable behaviour, which includes not abusing each other. Traditional Haudenosaunee marriages, which still occur today, are more than the combining of two people, for they bring together clans and extended family. All present the joining of the couple are reminded of these acceptable norms and their duty in making sure that they are not broken. Such indigenous justice is multidimensional, and a balancing process that contains and is dependent on numerous practices and social structures that function as preventative and restorative mechanisms in the maintenance of justice. For centuries, North American indigenous socialization practices worked to maintain balance within societies. Colonization and imposed Western structures, values, and beliefs, however, have displaced major indigenous political and spiritual structures. The displacement of these traditional structures, practices, values, and beliefs as created disharmony within many communities. Mandatory boarding schools, laws to prevent spiritual practices, and imposed political structures have been implemented to strip North American Indians of their cultural identity, languages, ceremonies, and other cultural values and practices needed to maintain healthy societies. #RandolphHarris 6 of 26
With displacement of traditional indigenous practices has come fractionalization and an increase in the criminal activity, arrest, and incarceration of American Indians. The Bureau of Justice and Statistics has concluded that additional external controls in the form of stricter laws, additional law enforcement officers, and funding are needed to decrease crime. Stricter laws and forms of enforcement, however, are not the answer to the prevention of crimes, and neither will they heal and protect the character of diverse communities, which is why the United States of America’s Supreme Court ruled that 3 million acres of eastern Oklahoma—including most of Tulsa—remains American Indian reservation land. This should help restore the Great Circle of Justice, by identifying, understanding and, where possible, recreating cultural social practices and structures to maintain social balance, diversity, and harmony with their societies. Imposed forms of government and laws via colonization, the loss of lands, and policies to assimilate the North American Indian have caused many of the traditional indigenous justice mechanism to become lost or damaged. Today there are numerous tribal courts that only replicate the Western-imposed beliefs and practices of an adversarial system of justice, instead of using traditional indigenous justice methods and values. #RandolphHarris 7 of 26
Such tribal courts and forms of governance may be a form of internalized colonialism. These types of court continue assimilation and cause disharmony within the community as they do not preserve cultural traditions, and neither do they heal the community. This replication of imposed laws, practices, and ideas had seeped into many aspects of North American Indian governments. Many tribal codes, for example, are now merely restatements of federal and state law and devoid of indigenous knowledge, values, and norms. The Great Circle of Justice needs to be restored within American Indian restoration practices. Peacemaking and tribal courts are often transformed gradually into bureaucratic reactive models unless care is paid to the traditional codes. An important part of traditional codes is their grounding in tradition and their connection with nature. If we follow the traditional codes, then the indigenous “justice-as-healing” paradigm will replace the case-processing, primarily reactive dominant justice paradigm and its adversarial foundation. For the system to work properly, for there to be a needs-meeting justice, communities must assert their power by redefining and redesigning imposed structures. #RandolphHarris 8 of 26
The traditional teachings, socialization practices, and structures that once worked to prevent social injustices can be replanted. As realists, we recognize that there are practices that probably cannot be replicated, such as living in a long house with one’s entire matrilineal, extended family. We suggest, however, that some of the traditional indigenous teachings contain the seeds of how people can once again live in Skennen (peace) or Hozho (balance and Harmony). Prior to colonization, “law” was relatively direct and accessible to indigenous North Americans since it was based on concrete notions of the individual and collective good rather than on a modern abstraction imposed by the nation-state as the ideal (largely for political purposes) to which people must conform (or be punished) in order ostensibly to have security and private property. For most North American Indians, law was accessible: the oral tradition allowed it to be carried around as part of them, rather than confined to legal institutions and inaccessible experts who largely control the language as well as the cost of using the law. Social diversity, the recognition that humans are part of nature (not separate from it), and harmony are essential to justice are what is really meant by the right to equal consideration—to be treated alike unless relevant differences have been proved. #RandolphHarris 9 of 26
Communal restorative justice is essential. It can reduce social and economic injustice and it can continue to limit the impact of imprisonment, especially imprisonment that is directly related to unemployment, debt, suicide, and innumerable diseases. We need to achieve a rational understanding of human emotions, particularly the irrational ones. It is important to understand what the cases or breeding grounds are for hate, love, submissiveness, destructiveness, envy, jealousy—for all the emotions that the greater writers (take Shakespeare or Balzac or Dostoevski, for example) have treated so incisively in their plays and novels. We want to make all those emotions the subject of scientific inquiry. What are the human emotions and how can we understand them? All the psychiatrists want to know is how people can be cured of symptoms that either cause them pain or interfere with their adjustment to society and with their own success in life. However, there is also a moral purpose. We want human beings to be able to understand themselves, to discover their unconscious, so that they can achieve independence. The goal is a rule of reason, the destruction of illusion. We want to see people become free and mature. #RandolphHarris 10 of 26
Our moral goals are those of the Enlightenment, or rationalism. However, these goals go beyond what other psychologists set as their own goals or understand the goals of their field to be. The only goal those psychologists set themselves was to help people function better. The human model we envision as our goal coincides in many respects with that projected by the great philosophers of the Enlightenment. An important concept is unconscious or of repression. This concept is usually forgotten today. When people think of psychoanalysis, the first thing that come to their minds are the ego, the superego, and the id; the Oedipus complex; and the theory of libido. So let us begin with repression. We often act on motives of which we are completely unconscious. A little example will show what I mean. Not so long ago I received a visit from a colleague who I know does not particularly like me. Indeed, I was rather amazed that he wanted to come see me at all. He rand the doorbell; I opened the door; he held out his hand cheerfully: “Goodbye.” Translation: His unconscious mind was already wishing he could be gone. He had not been looking forward to this visit, and he revealed that by saying “goodbye” instead of “hello.” What could either of us do? Nothing at all. #RandolphHarris 11 of 26
Being a psychoanalyst himself, he realized that he had given himself away. He could not apologize by saying: “That is not what I meant to say.” That would have been hopelessly naïve, for we both knew that what a psychoanalyst does with a slip of the tongue is see what it really reveals, not try to make it mean something else after the fact. The situation could be nothing but embarrassing, and we both said nothing. That is just one example of the kind of thing that happens hundreds of times. Or take another example: a sadistic father who beats his son. I think it occurs less often today than it did one hundred years ago, but let us take this example: a sadistic father, a man who takes pleasure in causing others pain or in exercising strict control over them. If you should ask hum why he does what he does (and ordinarily you will not have to bother asking, because such people are usually quite willing to volunteer the information), he will say, “I have to do it so that my son will become (or remain) a decent person. I do it out of love for him.” Do you believe that? Maybe, and then maybe not. However, just look at his face. Notice his expression when he gives his son a whipping. You will see strong emotion in his eyes. What you will see in the face of a man who is full of hate and at the same time fully of joy at being able to beat another human being. #RandolphHarris 12 of 26
The same quality of hate and joy at hurting others turns un in a police officer (not, of course, all of them), in nurses, in prison guards, and in any number of private relationships. Such people will hide is quality more or less, depending on how much self-interest demands that they hide it. However, let us go back to our example of the sadistic father. If we see him in action, we know that his motive is not what he claims it is. It is not his son’s well being that interests him. That is a “rationalization.” His real motive is his sadistic impulse, but he is totally unaware of that. Or take an example of much greater historical importance: Adolph Hitler. In his conscious mind Hitler always assumed he wanted only what was best for Germany: Germany’s greatness, Germany’s vitality, Germany’s position of power in the World, and who know what all. Although he issued the cruelest of orders, he never clearly felt—as far as we can tell—that he acted out of cruelty. He always felt he was acting out of a desire to help Germany. He was acting to make manifest the laws of history; he was acting in the name of fate, in the name of race, in the name of Providence. He was not aware that he had become a man who enjoyed destruction. He could not bear the sight of dead soldiers or destroyed buildings. That is why Hitler never visited the front during World War II. #RandolphHarris 13 of 26
The explanation is not personal cowardice on Hitler’s part but rather a reluctance to see the concrete consequences of one’s own lust to destroy. We observe a similar phenomenon in people who wash compulsively. Their conscience desire is to be clean all the time. However, when we analyze such individuals, we find that they know, in their unconscious minds, that they have blood or filth on their hands. They want to free themselves from what they are consciously carrying about with them: a crime, perhaps only a potential one, a criminal intent they have to be constantly washing away. Therefore, the manifestation of COVID-19, and the need to keep social distancing and washing of the hands could be symbolic that Jesus did not die in vain and the fact that human beings are paying the consequences for continuing in sin and inequity, after all “the wages of sin is death, but the gift of God is eternal life in Chris Jesus or Lord,” reports Romans 6.23. Hitler himself had an obsessive-compulsive disorder. He was not a compulsive washer, but many observers noticed that he was fastidious beyond the limits of normal cleanliness. There is a parallel between Hitler and the sadistic father. Hitler did not want to own up to the reality of his destructive impulses, but perhaps that is because there was more to his motive than just simple destructiveness. #RandolphHarris 14 of 26
Nonetheless, Hitler repressed his destructive impulses and admitted only his good intentions. Hitler was getting revenge because he felt the Jewish people had taken over Germany and were ruining it economically and also because a Jewish doctor had killed his mother. So he believed that he was a Messiah and was protecting the German race. Much like sadistic fathers have a reason from projecting their hatred on to their sons. It usually has to do with something they suffered in childhood that they want to inflict on their own child as an act or revenge or because they truly believe that their sadistic behaviour will save their son from suffering something they had to endure. In general, however, sadists have a pure lust for destruction. It is usually always present, but remains repressed and rationalized until, one day, there is no keeping I secret any longer. Examples like this—dramatic ones and undramatic ones—can be found everywhere every day. People remain unaware of their real motives because, for any number of reasons, they cannot bear to know things about themselves that either go against their own consciences or against public opinion. If they became aware of their real motives, they would find themselves in a very uncomfortable situation. And so they prefer to remain unconscious of those things and not to come into conflict with what they regard as their “better selves” or what most “respectable people” think. #RandolphHarris 15 of 26
During a family time one evening, my two-year-old daughter, Annie, complained that if she only could see God, say, sitting in a chair, then prayer would be much easier. I pointed out that not only has she never seen God, neither had she ever seen me. She could see my body, but she could not see my I, myself, my ego, nor could she see my thoughts, feelings, and so forth. Persons, I told her, are invisible objects and, since God is too big to have a body, He is not perceivable in the same way a chair or a person’s body is. That evening, I expressed to Annie the Christian understanding of human persons. Historically and biblically, Christianity has held to a dualistic notion of human being. A human being is a unity of two distinct realities—body and soul. More specifically, I am my soul and I have a body. The soul, while not by nature immortal, is nevertheless capable of entering an intermediate disembodied state upon death and, eventually, being reunited with a resurrected body. The forma; name for this position is “substance dualism.” The soul (which is the same thing as the self or the I) is that immaterial, invisible thing that makes me a conscious, living human being. The soul is what I am aware of when I engage in various acts of introspection in which I am aware of what is going on “inside” me. I go where my soul goes. #RandolphHarris 16 of 26
If God took my soul and put it into your body and placed your soul into my body, we would have different bodies. If my soul leaves my body, I leave my body because I am my soul. All reasoning may be divided into two kinds, namely demonstrative reasoning, or that concerning relations of ideas, and moral reasoning, or that concerning matter of fact and existence. That there are no demonstrative arguments in the case, seems evident; since it implies no contradiction, that the course of nature may change, and that an object, seemingly like those which we have experienced, may be attended with different or contrary efforts. May I not clearly and distinctively conceive, that a body falling from the clouds, and which, in all other respects, resembles snow, has yet the taste of salt or feeling of fire? Is there any more intelligible proposition than to affirm, that all the trees will flourish in December and January, and decay in May and Just? Now whatever is intelligible, and can be distinctly conceived, implies no contradiction, and can never be proved false by any demonstrative argument or abstract reasoning a priori. If we be, therefore, engaged by arguments to put trust in past experience, and make it the standard of our future judgment, these arguments must be probable only, or such as regard matter of fact and real existence, according to the division above mentioned. #RandolphHarris 17 of 26
However, that there is no argument of this kind, must appear, if our explication of that species of reasoning be admitted as solid and satisfactory. We have said, that all arguments concerning existence are founded on the relation of cause and effect; that our knowledge of that relation is derived entirely from experience; and that all our experimental conclusions proceed upon the supposition, that the future will be conformable to past. To endeavour, therefore, the proof of this past supposition by probably arguments, or arguments regarding existence, must be evidently going in a circle, and taking that for granted, which is the very point in question. In divine knowledge there is no discursion; the proof of what is as follows. In our knowledge there is a twofold discursion: one is according to succession only, as when we have actually understood anything, we turn ourselves to understand something else; while the other mode of discursion is according to causality, as when through principles we arrive at the knowledge of conclusions. The first kind of discursion cannot belong to God. For many things, which we understand in succession if each is considered in itself, we understand simultaneously if we see them in some one thing; if, for instance, we understand the parts in the whole, or see different things in a mirror. #RandolphHarris 18 of 26
Now, God sees all things in one (thing) which is Himself. Therefore God sees all things together, and not successively. Likewise the second mode of discursion cannot be applied to God. First, because this second mode of discursion presupposed the first mode; for whosoever proceeds from principles to conclusions does not consider both at once; secondly, because to discourse thus is to proceed from the known to the unknown. Hence it is manifest that when the first is known, the second is still unknown; and thus the second is known not in the first, but from the first. Now the term discursive reasoning is attained when the second is seen in the first, by resolving the effects into their causes; and then the discursion ceases. Hence as God sees His effects in Himself as their cause, His knowledge is not discursive. Although there is only one act of understanding in itself, nevertheless many things may be understood in one (medium), as shown above. God does not know by their causes, known as it were previously, effects unknow; be He knows the effects in the cause; and hence His knowledge is not discursive, as was shown above. God sees the effect created causes in the causes themselves, much better than we can; but still not in such a manner that the knowledge of the effects is caused by him by the Knowledge of the created causes, as is the case with us; hence His knowledge is not discursive. #RandolphHarris 19 of 26
“And now Alma, having been warned of the Lord that the armies of king Noah would come upon them, and having made it known to his people, therefore they gathered together their flocks, and took of their grain, and departed into the wilderness before the armies of king Noah could not overtake them to destroy them. And they fled eight days’ journey into the wilderness. And they came to a land, yea, even a very beautiful and pleasant land, a land of pure water and they pitched their tents, and began to till the ground, and began to build buildings; yea, they were industrious, and did labour exceedingly. And the people were desirous that Alma should be their king, for he was beloved by his people. However, he said unto them: Behold, it is not expedient that we should have a king; for thus saith the Lord: Ye shall not esteem one flesh above another, or one humans shall not think oneself above another; therefore I say unto you it is not experience that yet should have a king. Nevertheless, if it were possible that ye could always have just humans to be your king it would be well for you to have a king. However, remember the iniquity of king Noah and his priests; and I myself was caught in a snare, and did many things which were abominable in the sight of the Lord, which caused me sore repentance. #RandolphHarris 20 of 26
“Nevertheless, after much tribulation, the Lord did hear my cries, and did answer my prayers, and has made me an instrument in his has in bringing so many of you to a knowledge of his truth. Nevertheless, in this I do not glory of myself. And now I say unto you ye have been oppressed by king Noah, and have been in bondage to him and his priests, and have been brought into iniquity by them; therefore ye were bound with the bands of iniquity. And now as ye have been delivered by the power of God out of these bonds; yea, even out of the hands of king Noah and his people, and also from the bonds of iniquity, even so I desire that ye should stand fast in this liberty wherewith ye have been made free, and that ye trust no human to be a king over you. And also trust no one to be your teacher nor your minister, expect one be a human of God, walking in God’s ways and keeping God’s commandments. Thus did Alma teach his people, that every human should love one’s neighbour as oneself, that there should be no contention among them. And now, Alma was their high priest, he being the founder of their church. And it came to pass that none received authority to preach or to teach expect it were by one from God. Therefore God consecrated all their priests and all their teachers; and none were consecrated except they were just humans. #RandolphHarris 21 of 26
Therefore they did watch over their people, and did nourish them with things pertaining to righteousness. And it came to pass that they began to prosper exceedingly in the land; and they called the land Helam. And it came to pass that they did multiply and prosper exceedingly in the land of Helman; and they built a city of Helam. Nevertheless the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith. Nevertheless—whosever puteth his trust in him the same shall be lifted up at the last day. Yea, and thus is was with this people. For behold, I will show unto you that they were brought into bondage, and none could deliver them but the Lord their God, yea, even that God of Abraham and Isaac and of Jacob. And it came to pass that he did deliver them, and he did show forth his mighty power unto them, and great were their rejoicings. For behold, it came to pass that while they were in the land of Helam, yes, in the city of Helam, while tilling the land round about, behold an army of the Lamanites was in the borders of the land. Now it came to pass that the brethren of Alma fled from their fields, and gathered themselves together in the city of Helam; and they were much frightened because of the appearance of the Lamanites. #RandolphHarris 22 of 26
“However, Alma went forth and stood among them, and exhorted them that they should not be frightened but that they should remember the Lord their God and he would deliver them. Therefore they hushed their fears, and began to cry unto the Lord that he would soften the hearts of the Lamanites, that they would spare them, and their wives, and their children. And it came to pass that the Lord did soften the hearts of the Lamanites. And Alma and his brethren went forth and delivered themselves up into their hands; and the Lamanites took possession of the land of Helam. Now the armies of the Lamanites, which had followed after the people of king Limhi, had been lost in the wilderness for many days. And behold, they had found those priests of king Noah, in a place which they called Amulon; and the had begun to possess the land of Amulon and had begun to till the ground. Now the name of the leader or those priests was Amulon. And it came to pass that Amulon did plead with the Lamanites; and he also sent forth their wives, who were there daughters of the Lamanites to plead with their brethren, that they should not destroy their husbands. And the Lamanites had compassion on Amulon and his brethren and did not destroy them, because of their wives. #RandolphHarris 23 of 26
“And Amulon and his brethren did join the Lamanites, and they were traveling in the wilderness in search of the land of Nephi when they discovered the land of Helam, which was possessed by Alma and his brethren. And it came to pass that the Lamanites promised unto Alma and his brethren, that if they show them the way which led to the land of Nephi that they would grant unto them their lives and their liberty. However, after Alma had shown them the way that led to the land of Nephi the Lamanites would not keep their promise; but they set guards round about the land of Helam, over Alma and his brethren. And the remainder of them wen to the land of Nephi; and a part of them returned to the land of Helman, and also brought with them wives and the children of the guards who had been left in the land. And the king of the Lamanites had granted unto Amulon that he should be a kind and a ruler over his people, who were in the land of Helman; nevertheless he should have no power to do anything contrary to the will of the king of the Lamanites,” reports Mosiah 23.1-39. Please spare and forgive us, O benignant Master; please stay the scourge which is deservedly coming down upon us. Please let the multitude of Thy compassions overcome the hateful mass of our sins; please let the great deep of Thine infinite goodness cover the bitter sea of our wickedness. #RandolphHarris 24 of 26
We have eminent examples of Thy benignity in robbers, and harlots, and publicans, and the prodigal son; like them we also make our confession unto Thee, and fall down before Thee; please receive us, O Master, and although we fall short of their conversion and their sincere repentance, let Thine infinite goodness make up for the defect, yea, make up for everything, for in everything we utterly fall short. Every scourage and plague, and every form of destruction, which is bearing down upon us, is slight and small in comparison of our innumerable transgressions. Wherefore on account of the multitude of our sins we have no ground of confidence, O Lord the righteous Judge, whereon to supplicate of Thy goodness a relief from this terrible menace,–but the exceeding greatness of Thy tenderness and the abyss of Thy compassions, O Master full of pity, please compel us boldly to entreat what is beyond our desverings. For this cause, O God of exceeding goodness, O Lord of mercy, we beseech Thee, of Thy gentleness, to stay this sharp sword of untimely death. Please accept, O benignant Lord, the common contrition and heart-felt sorrow of us all, as Thou didst accept the tears of Hezekiah in the affliction of his heart, and didst rescue him from death. #RandolphHarris 25 of 26
Please remember, O benignant One, Thy Cross and Death voluntary Passion, which Thou didst endure for us the condemned. From Thee alone do we beg assistance and relief from these horrors; for with Thee alone are possible things which are impossible with humans. Blessed art Thou forever. Lord Jesus, true God, everlasting Life, redeemer of sinners, I give my body, soul, intellect, will affection to Thee. I call the day, Sun, Earth, trees, stones, wind, rain, frost, snow, my home, bed, table, food, books, drink, clothes, to witness that I come to Thee for rest of soul from the thunders of guilt and dread of eternity. Please grant me a circumcised heart that I may love Thee, a right spirit that I may seek Thy glory, a principle within which Thou wilt own, an interest in the blood that cleanses, the righteousness that justifies, the redemption that delivers, that I may not be found a hypocrite on Judgement Day. For the sake of Thy cruel death take my time, strength, gifts, talents, usefulness, piety, which in full purpose of heart I consecrate to Thee. Let not sin find a place in my heart to becloud my vision, and may no foolish act wither my gift. Please preserve me from the falls by which others stumble, that Thy name may not be blasphemed or wounded, that Thy people may not be grieved, the Thine enemies may not be hardened, that my peace may not be injured. #RandolphHarris 26 of 26
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Please give me a heart full of love to Thyself and to others. Please let me discover in this life what I am before Thee, that I may not find myself another character hereafter. Prepare me for death, that I may not die after long affliction or suddenly, but after sort illness, with no confusion nor disorder, and a quiet discharge in peace, with adieu to brethren. Please let not my days end like rubbish, but give me a silent removing from the World to another. Inscribe these petitions in Thy book, present them to Thy Father, Set Thine Amen to them, as I do on my part of the covenant. We do not keep silence, O Lord, from praising Thee; because by releasing us from the evils which we deserved, Thou enablest us to celebrate Thy good gifts with gladness; through Jesus Christ our Lord. #CresleighHomes
Remember that Time is Money—You Cannot Fight Against the Future for Time is on Our Side!
The only war I ever approved of was the Trojan war; it was fought over a woman and the men knew what they were fighting for. If one person is inadequate or poorly equipped in responding in a mature and authentic love relationship, the other person many find that one cannot continue giving. Mutuality, the giving-taking circle, replenishes and nourishes and assists the growth of each person in a relationship. Another aspect of a love relationship is respect. Not fear or awesome deference, but appreciation of the uniqueness and selfhood of another. In true respect there is no need to do anything to diminish or hurt the other person, to ridicule or damage another’s integrity. There is acceptance in the active, beneficial sense: “There you are. I see, take in, readily acknowledge you and what you are. I really dig you!” Respect also implies active concern. It means that if I respect you, I want the best for you: I want you to grow and become all that you are, and I do not want you to become anything for me! If you became what I wanted you to, then you would not be you; you would be come kind of me-shaped or me-coloured reflection. Then, I would not be acknowledging you as you. I would be saying I can only love the me I see in you. And this is narcissism, an exploitive form of conceit far removed from real other-love. In the Old World, people used to steam letters open to obtain tidbits of juicy information, but in the New World, we have new concerns. #RandolphHarris 1 of 20
E-mail can sometimes feel intimate in the same way a private conversation does, but the reality is that email is anything, but private. In fact, e-mails are one of the most easily intercepted and duplicated forms of communication, especially if they are unencrypted. The absolute bottom line: if you cannot post it on a bulletin board, then do not send it. Hackers are not the only threat to e-mail privacy in the workplace; employers, law enforcement officials and even internet service providers all have the ability to monitor and review e-mail communications. For businesses and organizations, this can easily become an issue, not least of all because it has the potential to violate key e-mail privacy laws, and regulations. The E-mail Privacy Act: This update to the Electronic Communications Privacy Act of 1986 prevents electronic and remote communication service providers from voluntarily disclosing the contents of e-mails, requires the government to obtain a warrant to compel the disclosure of email contents and revises the process for obtaining a delayed notification order. General Data Protection Rule (GDPR): stipulates that all personal data, including personal data contained in e-mail, must be processed lawfully and in a transparent manner, must be kept up to date and must be kept in a form which permits identification of data subject for no longer than is necessary. #RandolphHarris 2 of 20
All reasonings concerning matter of fact seem to be founded on the relation of Cause and Effect. By means of that relation alone we can go beyond the evidence of our memory and senses. If you were to ask a man, why he believers any matter of fact, which is absent; for instance, that his friend is in the country, or in CANADA; he would give you a reason; and this reason would be some other fact; as a letter received from hu, or the knowledge of his former resolutions and promises. A man, finding a watch or any other machines in a desert island, would conclude, that there had once been humans on in that island. All our reasonings concerning fact are of the same nature. And here it is constantly supposed, that there is a connexion between the present fact and that which is inferred from it. Were there nothing to bind them together, the inference would be entirely precarious. The hearing of an articulate voice and rational discourse in the dark assures us the presence of some person: Why? because these are the effects of the human make and fabric, and closely connected with it. If we anatomize all the other reasonings of this nature, we shall find, that they are founded on the relation of cause and effect, and that this relation is either near or remote, direct or collateral. #RandolphHarris 3 of 20
Heat and light are collateral effect of fire, and one effect may justly be inferred from the other. If we would satisfy ourselves, therefore, concerning the nature of that evidence, which assures us of matters of fact, we must enquire how we arrive at the knowledge of cause and effect. I shall venture to affirm, as a general proposition, which admits of no exception, that the knowledge of this relation is not, in any instance, attained by reasonings a priori; but arises entirely from experience, when we find, that any particular objects are constantly conjoined with each other. Let an object be presented to a person of ever so strong natural reason and abilities; if that object be entirely new to one, one will not be able, by the most accurate examination of its sensible qualities, to discover any of its cases. ADAM, though his rational faculties be supposed, at the very first, entirely perfect could not have inferred from the fluidity, and transparency of water, that it would suffocate him, or from the light and warmth of fire, that it would consume him. No object ever discovers, by the qualities which appear to the senses, either the causes which produce it, or the effects which will arise from it; nor can our reason, unassisted by experience, ever draw any inference concerning real existence and matter of fact. #RandolphHarris 4 of 20
This proposition, that causes and effects are discoverable, not by reason, but by experience, will readily be admitted with regard to such objects, as we remember to have once been altogether unknown to us; since we must be conscious of the utter inability, which we then lay under, of foretelling, what would arise from them. Present two smooth pieces of marble to a human, who had no tincture of natural philosophy; one will never discover, that they will adhere together, in such a manner as to require great force to separate them in a direct line, while they make so small a resistance to a lateral pressure. Such events, as bear little analogy to the common course of nature, are also readily confessed to be known only by experience; nor does any human imagine that explosion of gunpowder, or the attraction of a loadstone, could ever be discovered by arguments a priori. In like manner, when an effect is supposed to depend upon an intricate machinery or secret structure of part, we make no difficulty in attributing all our knowledge of it to experience. Who will assert, that one can give the ultimate reason, why milk or bread is proper nourishment for a human, not for a lion or a tiger, bird or dog? #RandolphHarris 5 of 20
However, the same truth may not appear, at first sight, to have the same evidence with regard to events, which have become familiar to us from our first appearance in the World, which bear a close analogy to the whole course of nature, and which are supposed to depend on the simple qualities of objects, without any secret structures of parts. We are apt to imagine, that we could discover these effects by the mere operation of our reason, without experience. We fancy, that were we brought, on a sudden, into this World, we could at first have inferred, that one Billiard-ball would communicate motion to another upon impulse; and that we needed not to have waited for the event, in order to pronounce with certainty concerning it. Such is the influence of custom, that, where it is strongest, it not only covers our natural ignorance, but even conceals itself, and seems not to take place, merely because it is found in the highest degree. However, to convince us, that all the laws of nature, and all the operations of bodies without exception, are known only by experience, the following reflections may, perhaps, suffice. Were any object presented to us, and were we required to pronounce concerning the effect, which will result from it, without consulting past observation; after what manner, I beseech you, mist the mind proceed in this operation? #RandolphHarris 6 of 20
It must invent or imagine some event, which it ascribes to the object as its effect; and it is plain that this invention must be entirely arbitrary. The mind can never possibly find the effect in the supposed cause, by the most accurate scrutiny and examination. For the effect is totally different from the cause, and consequently can never be discovered in it. Motion in the second Billiard-ball is a quite distinct event from motion in the first; nor is there any thing in the one to suggest the smallest hint of the other. A stone or piece of metal raised into the air, and left without any support, immediately falls: However, to consider the mater a priori, is there anything we discover in this situation, which can beget the idea of a downward, rather than an upward, or any other motion, in the stone or metal? And as the imagination or invention of a particular effect, in all natural operations, is arbitrary, where we consult not experience; so must we also esteem the supposed bond or connexion between the cause and effect, which binds them together, and renders it impossible, that any other defect could result from the operation of that cause. When I see, for instance, a Billiard-ball moving in a straight line towards another; even supposed motion in the second ball should by accident be suggested to me, as the result of their contact or impulse; may I not conceive, that a hundred different events might as well follow from that cause? #RandolphHarris 7 of 20
May not both these balls remain at absolute rest? May not the first ball return in a straight line, or leap off from the second in any line or direction? All these suppositions are consistent and conceivable. Why then should we give the preference to me, which is no more consistent or conceivable than the rest? All our reasonings a priori will never be able to show us any foundation for this preference. In a word, then, every effect is a distinct event from its cause. It could not, therefore, be discovered in the cause, and the first invention or conception of it, a priori, must be entirely arbitrary. And even after it is suggested, the conjunction of it with the cause must appear equally arbitrary; since there are always many other effects, which, to reason, must seem fully as consistent and natural. In vain, therefore, should we pretend to determine any single even, or infer any cause or effect, without the assistance of observation and experience. Hence we may discover the reason, why no philosopher, who is rational and modest, has ever pretended to assign the ultimate cause of any natural operation, or to show distinctly the action of that power, which produces any single effect in the Universe. #RandolphHarris 8 of 20
It is confessed, that the utmost effort of human reason is, to reduce the principles, productive of natural phenomena, to a greater simplicity, and to resolve the many particular effects into a few general causes, by means of reasonings from analogy, experience, and observation. However, as to the causes of these general causes, we should in vain attempt their discovery; nor shall we ever be able to satisfy ourselves, by any particular explication of them. These ultimate springs and principles are totally shut up from human curiosity and enquiry. Elasticity, gravity, cohesion of parts, communication of motion by impulse; these are probably the ultimate causes and principles which we shall ever discover in nature; and we may esteem ourselves sufficiently happy, if, by accurate enquiry and reasoning, we can trace up the particular phenomena to, nor near to, these general principles. The most perfect philosophy of the natural kind only staves off our ignorance a little longer: As perhaps the post perfect philosophy of the moral or metaphysical kind serves only to discover larger portions of it. Thus the observation of human blindness and weakness is the result of all philosophy, and meets us, at every turn, in spite of our endeavours to elude or avoid it. #RandolphHarris 9 of 20
Nor is geometry, when take into the assistance of natural philosophy, ever able to remedy this effect, or lead us into the knowledge of ultimate causes, by all that accuracy of reasoning, for which it is so justly celebrated. Every part of mixed mathematics (equivalent to what would today be called “applied mathematics,” or the application of mathematics or mathematical principles to the physical World and experience, as, for instance, in astronomy, surveying, or the calculation of empirical probabilities) proceeds upon the position, that certain laws are established by nature in her operations; and abstract reasonings are employed, either to assist experience in the discovery of these laws, or to determine their influence in particular instances, where it depends upon any precise degree of distance and quantity. Thus, it is a law of motion, discovered by experience, that the moment of force of any body in motion is in the compound ratio or proportion of its solid contents and its velocity; and consequently, that a small force may remove the greatest obstacle or raise the greatest weight, if, by any contrivance or machinery, we can increase the velocity of that force, so as to make it an overmatch for its antagonist. #RandolphHarris 10 of 20
Geometry assists us in the application of this law, by giving us the just dimensions of all the parts and figures, which can enter into any species of machine; but still the discovery of the law itself is owing merely to experience, and all the abstract reasonings in the World could never lead us one step towards the knowledge of it. When we reason a priori and consider merely any object or cause, as it appears to the mind, independent of all observation, it never could suggest to us the notion of any distinct object, such as its effect; much less, show us the inseparable and inviolable connection between them. A human must be very sagacious, who could discover by reasoning, that crystal is the effect of heat, and ice of cold, without being previously acquainted with the operation of these qualities. Among all possible spirits the spirits of the parents are in practice the most important; hence the universal incidence of the ancestor cult. In its original form it served to conciliate the revenants, but on a high level of culture it became an essentially moral and educational institution, as in China. For the child, the parents are one’s closet and most influential relations. In dealing with psychoanalysis, the imago is an unconscious idealized mental image of someone, especially a parent, which influences a person’s behaviour. #RandolphHarris 11 of 20
As one grows older this influence is split off; consequently the parental imagos become increasingly shut away from consciousness, and on account of the restrictive influence they sometimes continue to exert, they easily acquire a negative aspect. In this way the parental imagos remain as alien elements somewhere “outside” the psyche. In place of the parents, woman now takes up her position as the most immediate environmental influence in the life of the adult man. She becomes his companion, she belongs to him in so far as she shares his life and is more or less of the same age. She is not of a superior order, either by virtue of age, or authority, or physical strength. She is, however, a very influence factor and, like the parents, she produces an imago of a relatively autonomous nature—not an imago to be split off like that of the parents, but one that has to be kept associated with consciousness. Woman, with her very dissimilar psychology, is and always has been a source of information about things for which a man has no eyes. She can be his inspiration; her intuitive capacity, often superior to man’s, can give him timely warning, and her feeling, always directed towards the personal, can show him ways which is own less personally accepted feeling would never be discovered. Here, without a doubt, is one of the main sources for the feminine quality of the soul. However, it does not seem to be the only source. #RandolphHarris 12 of 20
No man is so entirely masculine that he has nothing feminine in him. The fact is, rather, that very masculine men have—carefully guarded and hidden—a very soft emotion life, often incorrectly described as “feminine.” A man counts it’s a virtue to repress his feminine traits as much as possible, just as a woman, at least until recently, considered it unbecoming to be “mannish.” The repression of feminine traits and inclinations naturally causes these constresexual demand to accumulate in the unconscious. No less naturally, the imago of woman (the soul-image) becomes a receptacle for these demands, which is why a man, in his love-choice, is strongly tempted to win the woman who best corresponds to his own unconscious femininity—a woman, in short, who can unhesitatingly receive the projection of his soul. Although such a choice is often regarded and felt as altogether ideal, it may turn out that the man has manifestly married his own worse weakness. This would explain some highly remarkable conjunctions. It seems to me, therefore, that a part from the influence of woman there is also the man’s own femininity to explain the feminine nature of the soul complex. There is no question here of any linguistic “accident,” of the kind that makes the Sun feminine in German and masculine in other languages. #RandolphHarris 13 of 20
Once more we are caught in the snare of ontology. If we do not grasp the glory of the cross, life is wasted. Cherish it for the treasure that it is, and cleave to it as the highest price of every pleasure and the deepest comfort in every pain. What was once imprudence to us—a crucified God-must become our wisdom and our power and our only boast in this World. We have ontologized the symbol of the Cross. The term sacrifice now means sacrifice of the individual Jesus to the ground of being in him. It is not the Father of the New Testament story that receives the sacrifice, but the power of being inside everyone of us. The God of the Old Testament is the God of Theism, a God of love and condescension who guides his people because he loves them. The God of Jesus, his Father, is likewise the God of a religion, to whom we have a relationship of reverence, adoration and even of friendship, but this is not the God of the Cross some think of. The symbol of the Cross reaches above the God for theism. For the Crucified…cried to God who remained his God after the God of confidence had left him in the darkness of doubt and meaninglessness. Taking its cut from this, the Church under the Cross, as now interpreted, raises itself in its message and its devotion to the God above the God of theism without sacrificing its concrete symbols. #RandolphHarris 14 of 20
The Church stand for the power of being-itself or for the God who transcends the God of all religions. In this view, the God of theism, the God who has been adored in all religions and who, as it was hitherto believed by Christians, revealed himself in Jesus the Christ, is only a convenient source of concrete symbols for a philosophical theory concerning the power to be. It itself is a symbol of the power to be, the fathomless abyss and ground of being on the surface of which our consciousness floats. The living God is not the God of the philosophers, but the God of Abraham, Isaac, and Jacob. However, they could not be more mistaken. The God of Abraham, Isaac and Jacob, the God of the prophets, the God of Jesus, the God of the Christian tradition, is a concrete but inadequate symbol for the God of the philosophers. That is probably because some of them were born prior to Christ and before the prophecies of him coming to be. The myth of the Cross is a convenient image for the death of the God of theism and his replacement by the power to be. Faith is simply a more or less confused awareness of being-itself, beneath all the concrete experiences of human’s existence. The Christ represents this ground of being when it is known in an intense intuition and feeling of regeneration. The Christ is thus the New Being, the New Creation. #RandolphHarris 15 of 20
The Christ is also the Word of God; for the New Being is identical with being-itself, the Ultimate, for which the word “God” provides a traditional symbol. He is the Word because he represents the ground of being in its second aspect, its life-containing capacity. He is crucified because the Cross is an adequate symbol of self-transcendence through self-sacrifice, of the subservience of conscious being to being-itself. The Christ is therefore not merely the God of Christianity; he is the Universal God for whom all have been seeking and whom all have obscurely perceived even in their ignorance and doubt. There are those who claim that truth may be held in error, light in blindness and knowledge in ignorance. While people have faith in the ground of being of philosophers above the concrete being of the Christian God we may say with them: “But it is a mockery to attribute the name of faith to pure obliviousness.” Some may take that view because they are objecting to the concept of implicit faith found in Roman Catholic theology. How much more to the point this protest is as we face the even more remotely implicit faith of some believers with their ontological transcendence of concrete symbols! Whoever knows a thing perfectly, must know all that can bad accidental to it. Now there are some good things to which corruption by evil may be accidental. Hence God would not know good things perfectly, unless He also knows evil things. #RandolphHarris 16 of 20
Now a thing is knowable in the degree in which it is; hence since this is the essence of evil that is the privation of good, by the fact that God knows good things, He knows evil things also; as by light is known darkness. God through Himself receives the vision of darkness, not otherwise seeing darkness expect through light. God redeems humans from their lost and fallen state—Those who are carnal remain as though there were no redemption—Christ brings to pass a resurrection to endless life or to endless damnation. About 148 Before Christ. “And now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just. And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not. For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was he cause of all humankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil. #RandolphHarris 17 of 20
“Thus all humankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state. However, remember that one tat persists in one’s own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in their fallen state and the devil hath all power over them. Therefore one is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God. And now if Christ had not come into the World, speaking of things to come as though they had already come, there could have been no redemption. And if Christ had not come into the World, speaking of tings to come as though they had already come, there could have been no redemption. And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection. However, there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ. He is the light of life of the World; yea, a light that is endless that can never be darkened; yea, and also a life which is endless, that there can be no more death. #RandolphHarris 18 of 20
“Even this mortal shall put on immorality, and this corruption shall be put on incorruption, and shall be brought to stand before the car of God, to be judged of one according to their works whether they be good or whether they be evil—if they be god, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation—having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent. And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come—teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen,” reports Mosiah 16.1-15. God of the passing hour, another week has gone and I have been preserved in my going out, in my coming in. #RandolphHarris 19 of 20
Thine has been the vigilance that has turned threatened evils aside; thine the supplies that have nourished me; thine comforts that have indulged me; thine the relations and friends that have delighted me; thine the means of grace which have edified me; thine the Book, which, amidst all my enjoyments has told me that his is not my rest, that in all success one thing alone is needful, to love my Saviour. Nothing can equal the number of Thy mercies but my imperfections and sins. These, O God, I will neither conceal nor palliate, but confess with a broken heart. In what condition would secret reviews of my life leave me were it not for the assurance that with Thee there is plenteous redemption, that Thou art a forgiving God, that Thou be feared! While I hope for pardon through the blood of the cross, I pray to be clothed with humility, to be quickened in Thy way, to be more devoted to Thee, to keep the end of my life in view, to be cured of the folly of delay and indecision, to know how frail I am, to number my days and apply my heart unto wisdom. Grant, we beseech Thee, O Lord, to our prayers, that all we who enter this temple, (the dedication of which we celebrate on this anniversary,) may please Thee with full and perfect devotion of soul and body; that while we now render to Thee our prayers, we may by Thy help be enabled to attain Thine eternal rewards; through our Lord Jesus Christ. #RandolphHarris 20 of 20
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O God, Who buildest for Thy Majesty an eternal habitation out of living and elect stones, assist Thy suppliant people, that as Thy Church gains in material extent, it may also be enlarged by spiritual increase; through Jesus Christ our Lord. #CresleighHomes
The Right Way to Teach Beings is to Propose Truth, Not Impose it!
I climbed swiftly up the mountain until I was in the thick of the old forest that extended to the very end of my ancestral land, moving effortlessly through the snow that had exhausted me when I was a young boy and a young man. Many of the old trees I recalled were gone, and I was in a dense thicket of spruce and other fire trees when I came to the cement bench I had hauled to this high and deserted place when I had first returned in the twentieth century. It was a common kind of garden bench, curved about the bark of an immense tree, and deep enough for me to sit comfortably with my back against the tree to look down on the distant Chateau with her glorious lighted windows. On, the cold Winters I had spent under that roof, I thought, but only in passing. I was almost used to it now, the splendid palace that the old castle had become, and this sense of ownership, of being the lord of this land, the lord who could walk out to the very boundaries, and gaze on all that one ruled. I shut out the sound of distant music, voices, laughter. I wake slowly and without enthusiasm, spinning out each moment as long as possible. Here, under the bedclothes, is the safety of the primeval cave, the womb warmth of the lord’s lair. All humanity loves the security and comfort of these slow, drowsy moments: to us, they are vital. #RandolphHarris 1 of 17
More than sleep itself, they stoke up our energy, making unreal past and future, and all the present except the sweet laziness of muscle and the mind’s soft meanderings. It is, I supposed, about an hour before full consciousness crowds in on me and I can no longer lie in peace. I wish, I really wish, it were possible to prolong that state of trance indefinitely, to hibernate my way into eternity so that the World’s events, great and small, passed unnoticed and unfelt. However, as I have gradually extended my sleeping hours from the normal eight to twelve or more, to fill in the long and empty days, I suppose I cannot complain. For myself, I am content enough alone, although at times the need for emotional contact with another human being becomes hard to bear. I cannot be bothered to cook anything, so I make a pot of tea, have a slice of break, switch on the radio, and attempt to read the day-old paper. Before long it beings to bore and annoy me. I turned my head to the left and started to gaze at the murals on the wall, which had the eerie perfection of a vampire painter, and it made them look both magnificent and contrived at the same time, as if someone had blasted the walls with photographic images and then a team had painted them in. Thus, if a man should die, yet his personality in his home allowed to live on in that his possessions and choice of their settings are left and where they are, his presence will continue to be felt. #RandolphHarris 2 of 17
If he has passed his physical body and mental characteristics on to his children, and they continue to live in this home, his presence will be felt more strongly. Furnished rooms, though obviously not completely empty, have this same anonymity, so that the newcomer, feeling lost in the void, is indefinably cheered at the discovery of an bedroom with comforters and pillows already on the bed, or a living room with plush sofas and art on the walls, with their message that the vacant space has been filled in the past and can be so in their own share of its future. To be precise, I have no roots, and, apart from an African wood carving on the mantelpiece and a couple of books on the bedside table, the room is as impersonal as when I first took it. The carving is about all I have left f my childhood and family (from whom, obviously, I had to sever myself) and was collected by my grandfather, who specialized in African primitives. The books, relics of school-day enthusiasm, have remained unopened for months now, giving way to an endless stream of newspapers and periodicals. A part from the extremes of fear and weakness of resolution, no softness of any kind must be shown or shared, for softness has no place in our World. #RandolphHarris 3 of 17
It is at once shunned and despised when we come across it, because to be soft is to be constantly shamed and hurt, to lose illusions before others can be built up, to invite trickery, to open the door for the profiteer, the violent or the mad, to allow that vital and precious awareness to be dulled. From the time of my own high school days, I have heard judgments and words, sometimes spoken by the people I love, sometimes by those I despise. It can be difficult to ignore the self-defeating invective. It took many years of experience in life, and some invaluable psychoanalytic therapy, for me to overcome such influences on my own attitude. However, even before I had succeeded in rebutting and then rejecting the hostile viewpoints, I had reacted to them. Since them, I have learned through observation that my reaction was not unusual. The need for self-acceptance is buried within many of us, and we can only throw off the influence of those who think us beneath them by always striving, despite the hardship and impediment, to excel even beyond our own capacities. Our ethical standards must be above reproach, our honesty greater than that of others, our loyalty to friends and ideals firmer than that of other people, precisely because—knowingly or not—they think so little of some of us, and precisely in that order that we must think the more of ourselves. #RandolphHarris 4 of 17
At each turn of life and at all moments of the day, it is important for us to convince ourselves that we are as good as the next person; in fact, better. It is necessary for us to believe in ourselves, as it must be for all successful persons. Because humankind can make it so difficult for us to preserve our self-esteem, it may be necessary to hold aloft our own activities, to drive on with our own achievements in order that our faith in self can survive the impact of many crushing blows. And those who have studied the personality adjustments of people in other marginalized groups, whether of the character, will recognize the struggle as following a not uncommon pattern. The stages of the Quest for Truth passes by degrees from the disciplining of the ego to the opening of consciousness to God. For me personally, I was spurred by a belief that if my learning were greater, my thinking deeper, my talents more creative, then the loftier would be the stature which I could assume in my own eyes. On this journey there are stages of ascent, stations of understanding lights of peace, and shadows of despair. If we continue the inner work we will pass through various stages of development. It would be a mistake to believe that one has reached a final attitude or a fixed set of values. Between the beginner and the adept is this difference: that the state of being which the one looks up to with awe-struck wonder seems entirely natural to the other. #RandolphHarris 5 of 17
Here is, perhaps, a phase of the laws of compensation. It is a counterpart of the bravado displayed by the cowardly, the overlording shown by the diminutive, the conceit by those who suffer from an inferiority of feeling to utilize scientific foundation for its group attitude as justification for discrimination. In other fields, it is called a defense mechanism, or a Napoleonic complex. However, it is not the origin that matters. We are concerned with the results, whether beneficial or destructive to society and to the individual. A small person is anti-social when one seeks to compensate for one’s defects, in one’s own image, for whatever inferior trait by a display of dictatorial traits in which one uses other people as pawns. One’s behavior stems from a factor beyond his or her control, and may be turned to other directions, and does not make it the more palatable for society. When people are oppressed and discriminated against, however, many of their achievements may stem from the effort of the individual to excel in order to combat the influence of universal condemnation on one’s self-esteem. This is a beneficial consequence, even though it may (or may not) arise from an unfortunate source. People tell us we should tolerate others with differences, but tolerance is one of the ugliest words in our language. No word is more misunderstood. #RandolphHarris 6 of 17
We appeal to other beings to be tolerant of others—in other words to be willing to stand them. I do not want to be tolerated, and I cannot see why anyone else should be struggling to be tolerated. If people are no good, they should not be tolerated, and if they are good, they should be accepted. In the intergroup relations people are far from having attained acceptance of peoples other than themselves. Tolerance—in the sense of willingness to put up with the existence of others—is still to be achieved. However, what is it but a miserable compromise? In the name of humanity appeals are made to various groups to tolerate each other, when tolerance is actually hardly more desirable than intolerance. The latter is only slightly more inhumane than the former. People cutting across all racial, religious, national, and caste lines, frequently react to rejection by a deep understanding of all others who have likewise been scorned because of their belonging to a marginalized group. It is not for us to join with those who reject millions or billion of our fellow beings of all types and groups, but to accept all beings, an attitude forced upon us happily by the stigma of being cost out of the fold of society. And today, the deep-rooted prejudices that restrict marriages and friendships according to social strata—family wealth, religion, color, and a myriad of other artifices—are conspicuously absent among the submerged groups that makes up the marginalized members of our society. #RandolphHarris 7 of 17
The sympathy for all humankind—including groups similarly despised in their own right—that is exhibited by so many people who feel like they are outcasts, can be a most rewarding factor, not only for the individual, but for society. The person learning to accept oneself can—and often does—demonstrate that he or she harbors no bitterness, for one learns, of necessity, the meaning of turning the other cheek. One is forced by circumstances to answer hate with love, abuse with compassion. It is no wonder, then, that one can as a doctor, educator, or pacifist, show a tenderness to others, no matter how tragic their dilemma, that is seldom forthcoming from people who have themselves not deeply suffered. The humiliations of life can distill a mellow reaction, a warmth and understanding, not only for people in like circumstance, but for all the unfortunate, the despised, the oppressed of the Earth. People who are rejected and accept their circumstances are compelled to constantly search for the answers to their problems within themselves. Reminded of the “baseness” and the “ugliness” of one’s acts, one wishes to understand what differentiates one from all other around them. This introspective study pervades the entire personality and all its activities. The great why, the infantile manifestation of curiosity that strives, in the less inhibited mind of the child, to gain the key to the ultimate riddle of a being’s life and its meaning, is typical of those who have been marginalized. #RandolphHarris 8 of 17
Unable, perhaps, to develop the extrovert qualities which require a receptive World in which to have free play; struggling to find a solution to the mystery of one’s own imperious desires; not suited for unquestioning acceptance of the facts of one’s self without an understanding of these facts—the invert finds much of one’s thought process consumed with inner projection. The flare-up of temper, the critical perception of a work of art, the basis of a broken friendship, the unfinished task at work, the daydream and the nightmare—whence come these facets of life, what are their hidden meanings, how do they tie in with the total personality? These perceptive abilities, sharpened by inner search, can be and frequently are applied to an understanding of all people. On the surface this seems to be confined to the ability to recognize hidden, latent, or well-disguised talent behind the façade of respectability, but it also permits recognition of the concealed meaning of a poem, the delayed break of a handshake, even the condemnatory attitude of a hostile person. This ability is, in a sense, a form of self-protection. Analytical abilities that are developed by introspection, sharpened by the search for a glimpse behind anonymous mask, are extended to the understanding of all phases of human behavior. #RandolphHarris 9 of 17
Because some individual learns that one’s activities, thoughts, philosophies, aspirations, are understandable in the light of full knowledge of the intricacies of the emotional structure; because one learns that the motives for an action may be camouflaged so thoroughly that it seems to stem from the very opposite of its actual source; because, in short, one is forced to obtain a wealth of knowledge about the personal psychological make-up, one can and frequently does this to the fuller understanding of others. And when to this understanding is added compassion for all individuals and groups, no matter to what tragic pass life has brought them, a rare combination of worthwhile traits is obtained. It is understood that beyond discussion, not based on unthinking faith, blind passion, illogical reasoning, or linger prejudices that are one time or another were part of the ruling mores of society fails to receive its day in court. Not all people have been able to utilize their disadvantageous position for self-improvement in every respect and in all direction. I have pointed out the struggle to excel, but many people are easily defeated. Their resiliency in the face of the burden they carry is insufficient to meet the experiences of life. I have outlined the understanding that is extended to other individuals and groups that struggle, each in its own manner, against exclusion. #RandolphHarris 10 of 17
However, many people, even those in marginalized groups, are deeply rooted in prejudice. They have been unable to learn the lesson that should be so apparent to them in the face of the World’s bigotry and persecution. I have depicted the individual turned compassionate toward one’s fellow beings, but there are those whose cruelty is lustful and murderous. Self-study and insight are not always present, nor is skepticism of necessity a constructive force. However, it is the very essence of democracy, the antithesis of totalitarianism, that justice and fair play are desirable ends in themselves. Repression and intolerance are to be condemned, no mater what lofty purpose may motivate them or what useful result may unwittingly issue therefrom. The beneficial reaction that turns repression to the finer purpose in life is far from a justification of that of course. In fact, the opposite is true, for it is a demonstration of character, power, and intellect of the invert that gives the lie to the name-calling of one’s enemies and proves all the more one’s worthiness of acceptance by society. The desirable ends which I have outlined must, in fact, be weighed against the needless sufferings, the dejection and humiliation, the extortion and the court trials—all issuing from the same repressive character of modern culture. #RandolphHarris 11 of 17
The great energy of those who have utilized the contempt of their fellows as an incentive to further creativity must be balanced against the energy expended and wasted in the struggle against this very same contempt. There is a poetic irony in the future of the once marginalized in society, for one will use the high attainments of character to struggle against the very injustices that are so largely responsible for these attainments, and the successful termination of repressive attitudes may erase the very achievements that were used to effect this termination. Nevertheless, I am convinced that there is a permanent place in the scheme of things for the person reaching for self-actualization—a place that transcends the reaction to hostility and that will continue to contribute to social betterment after social acceptance. Power is required for communication. To stand up before an indifferent or hostile group and have one’s say, or to speak honestly to a friend truths which go deep and hurt—these require self-affirmation, self-assertion, and even at times aggression. This point is so self-evident that it is generally overlooked. Hence, many are mighty in contradiction. My experience in psychotherapy convinces me that the act which requires the most courage is the simple truthful communication, unpropelled by rage or anger, of one’s deepest thoughts to another. We generally communicate most openly only to those who are our equals in power. #RandolphHarris 12 of 17
Violence itself is a kind of communication. They cannot communicate with language, so they strike out in violence. However, it is still a language, however rudimentary or primitive, appropriate in certain conditions, and necessary in others. Some people are violence because they do not possess the self-esteem necessary for communication. They cannot stand and deliver themselves of their feelings in relation to others; indeed, unable to formulate them, they are unsure of what their feelings really are. The sooner people in power turn their minds away from exploiting taxpayers and the less affluent for financial gain and become concerned with the rights of people as human beings, the sooner the violence will be mitigated. There is something more important that powerful nations need to send to our leaders and children. This is the poets. For the poets (and writers in general) are the ones skilled in communication. They can speak in universal forms which will be understood by people of whatever color or nationality. They speak the language of consciousness, of dignity, regardless of race or color; they can cultivate the integrity of the marginalized and the other characteristics that are essential to being human. For they know that communication makes community, and community is the possibility of human beings living together for their mutual psychological, physical, and spiritual nourishment. #RandolphHarris 13 of 17
The kind of communication that overcomes the impulse to violence and that binds persons to each other is a kind of talking that is conciliatory and restorative. In psychotherapy we find that the difficulties experiences by a man and a wife in a relationship can be gauged roughly how much trouble they have in communicating with each other. When there is difficulty understanding what the other is talking (or not talking) about, we can assume an estrangement. Then the person is simply not (or perhaps does not want to be) tuned in on the wave length of the others. Intellectualizing or talking abstractly is a symptom of the same thing—a desire not to communicate one’s real feelings, a blocking-off of one’s total self. As hostility grows, projection increases also; there is apt to be a good deal of allegations and an increase in distance, all of which is indicative of growing hostility. We know that we shall get to the stage of violence ere long. Psychotherapy is reversing that process so that the person can talk on the same wave length. Even if the couple decides to divorce, at least they decide it together, and the process has that much more community in it. Communication recovers the original “we” of the human being on a new level. Authentic communication depends on authentic language. #RandolphHarris 14 of 17
Authentic talk is organic—the speaker communicates not merely with words but with one’s body also; one’s gestures, one’s movements, one’s expression, one’s tone of voice communicate the same thing as one’s words. One speaks not as a disembodied voice but as one organic totality to another. We would not communicate unless we valued the other, considered one worth talking to, worth the effort to make our ideas clear. This is communicating without talking down, without patronizing. Communication implies the presence of social interest. One has to have an interest in the other to make it worthwhile to hear one. This means one relates to another not as receptacle for the expression one one’s pleasures of the flesh, or as a being to be exploited for the assuaging of one’s own loneliness, or in any other way as an object, but as a human being in the full meaning of that term. Communication leads to community—that is, to understanding, intimacy, and the mutual valuing that was preciously lacking. Community can be defined simply as a group in which free conversation can take place. Community is where I can share my innermost thoughts, bring out the depths of my own feelings, and know they will be understood. These days there is a greater search for community, partly because our human experience of community has largely evaporated and we are lonely. #RandolphHarris 15 of 17
The term community gives birth to a rich cluster of words, all of which have powerful connotations. There is commune, a relatively new word with an optimistic ring; and communion, an old word with new meaning that has for many of us a still more beneficial tone. However, when we come then to a cognate which is taken negatively by many people—namely communism. All these words have the same root. Community is destroyed by destructive violence. If I, like Cain, commit a senseless act of ending a life, I must flee into the desert, driven by my guilt at having take the life of my brother Abel; a cleavage now exists between me and other members of my erstwhile community. In this sense I shrink my World and thus kill part of myself. I need my enemy in my community. He or she or they keep me alert, vital. I need one’s criticism. Strange to say, I need him or her or them to posit myself against. If I could learn something from one, I would walk twenty miles to see my worst enemy. However, beyond what we specifically learn from our enemies, we need them emotionally: our psychic economy cannot get along well without them. Persons often remark that curiously to them, they feel a singular emptiness when their enemy dies or is incapacitated. All of which indicates that our enemy is as necessary for us as is our friends. Both together are part of authentic community. #RandolphHarris 16 of 17
Community is where I can accept my own loneliness, distinguishing between that part of it which can be overcome and that part of it which is inescapable. Community is the group in which I can depend upon my fellows to support me; it is partially the source of my physical courage in that, knowing I can depend on others, I guarantee that they also can depend on me. It is where my moral courage, consisting of standing against members of my own community, is supported even by those I stand against. “And it came to pass that I prayed unto the Lord that he would give unto community grace, that they might have charity,” reports Ether 12.36. O Solitude! if I must with thee dwell, let it not be among the jumbled heap of murky buildings; climb with me the steep,–Nature observatory—whence the dell, its flowery slopes, its river’s crystal swell, may seem a span; let me thy vigils keep ‘mongst boughs pavillion’d, where the deer’s swift leap startles the wild bee from the fox-glove bell. But though I’ll gladly trace these scenes with thee, yet the sweet converse of an innocent mind, whose words are images of thoughts refin’d, is my soul’s pleasure; and it sure must be almost the highest bliss of human-kind, when to thy haunts two kindred spirits flee. #RandolphHarris 17 of 17
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Of Luxuries Bright, Milky Soft and Rosy– Shall Not the Judge of All the Earth do Right?
I want you to go to New York. New York is the capitol of the World. And I want you to go to school there. You are to have other companions now, good, decent security guards who will keep you safe. I want you to have the finest education. Remember, whatever you have suffered, no matter how bad it has been, you can use that, use that to be a stronger person. Once people believed that the World was flat; however, science has proved that the World is round. Now in spite of that, one still believes that life is flat and goes from birth to death. However, life is probably round and much superior in extension and capacity to the hemisphere known to us at present. Future generations will probably enlighten us on this so interesting subject; and then science itself might arrive—willy0nilly at conclusions relation to the other half of existence. We respect the voyager, the explorer, the climber, the cosmonaut. It makes far more sense to me as a valid project—indeed, as a desperately and urgently required project for our time—to explore the inner space and time of consciousness. In over 100 cases where we studied the actual circumstances around the social event when one person comes to be regarded as schizophrenic, it seems to us that without exception the experience and behavior that get labeled schizophrenic is a special strategy that a person invents in order to live in an unlivable situation. #RandolphHarris 1 of 20
Schizophrenia can be a potential breakthrough as well as breakdown. Some schizophrenics are exceptionally bright and sensitive. They cannot dismiss the lies and distortions that beset them (indeed, all of us). They are extremely vulnerable, therefore, and experience full range of degradations. At the same time, they cannot tolerate these degradations. They do not know how to handle or rechannel them. So they build massive defenses against them, withdrawing, dissociating, or exploding. Yet, these excesses are also potentialities. They can, if properly integrated, signify the awakenings of freer minds. They can point beyond stifling patterns and pave the way to more creative, flexible lifestyles. Roman clap-trap? To the contrary. Consider such luminaries as Blake, Van Gogh, and Nietzsche. Consider numerous studies of the creative process. I believe that the key to significant life change is to be found in recovering one’s centering of life in one’s subjective vision. Genuine insight is to my mind is inner-sight, subjective vision. So-called insight that is chiefly derived from the therapist’s perceptions and interpretations is not inward-seeing; it is objective information about the person the patient has been, but is not evocative of one’s present being. I have always wanted to be one of the right people, always since my earliest recollections. My mother was a great admirer of cultured people. #RandolphHarris 2 of 20
Very early I somehow got the idea that cultured people had a different skin texture than most people—maybe it was because another favorite word of hers described cultured people as finer. Being right is so important and so easily lost. Obviously, being right means pleasing the teachers. Clearly, being right means being like Dad, who is loving and dependable. And so the explorations go. In some ways, I get confirmation of being right—recognitions, offices, approval. However, always the secret self must be hidden, that I know it right. It is shameful because it is emotional and unpractical, because it really wants to play many times when I force it to work, because it likes to daydream instead of being realistic. To selves: gradually one becomes more public, the other more hidden. We discover with how crippled and stifled a life can be when it is half-lived, half-listened to, and half-searched. Attending to the process of becoming aware, of inner searching, is another healing process. It is the capacity to reinterpret what cannot be denied. It might also be simply called the capacity for creative change. Such capacity means turning one’s dual nature into rewarding personal and professional activity, including enjoying one’s family, teaching and practicing psychotherapy. For clients and many of us, creative change also means a wealth of personal and career transformations with fresh ways to reunite and reframe our lives. #RandolphHarris 3 of 20
Something more has emerged from the explorations of my awareness…Something has been created. New meanings, new perceptions, new relationships, new possibilities now exit where they were not to be found before. In short, my inner vision is a creative process that does more than observe what is already at hand; it brings into being fresh possibilities. This is the astonishing and creative possibility latent in our being. Life that is searched and found choice, that chose and found change, that changed and found power. Again and again, I find that those to whom I speak or write take other—and to me, lesser—point as more fresh or meaningful. And yet, it is this very knowing as distinct from knowing about, which must be taken seriously; it is the World which so often calls out to be bridged. It is our lost sense, the inner awareness that has the potential to let each of us live in wholeness and with true realization of his or her unique nature. [And] it is our avenue toward the most profound meaning of life and the Universe. It is a plausible assumption that the working-class boy whose status is low in middle-class terms cares about that status, that this status confronts him with a genuine problem of adjustment. To this problem of adjustment there are a variety of conceivable responses, of which participation in the creation and the maintenance of the delinquent subculture is one. #RandolphHarris 4 of 20
What does the delinquent response have to offer? Let us be clear, first, about what this response is. The hallmark of the delinquent subculture is the explicit and wholesale repudiation of middle-class standards and the adoption of their very antithesis. The corner-boy culture is not specifically delinquent. Where it leads to behavior which may be defined as delinquent, for instance, truancy, it does so not because nonconformity to middle-class norms defines conformity to corner-boy norms, but because conformity to middle-class norms interferes with conformity to corner-boy norms. The corner-boy plays truant because he does not like school, because he wishes to escape from a dull and unrewarding and perhaps humiliating situation. However, truancy is not defined as intrinsically valuable and status-giving. The member of the delinquent subculture plays truant because good middle-class (and working-class) children do not play truant. Corner-boy resistance to being herded and marshaled by middle-class figures is not the same as the delinquent’s floating and jeering of those middle-class figure and active ridicule of those who submit. The corner boy’s ethic of reciprocity, his quasi-communal attitude toward the property of in-group members, is shared by the delinquent. However, this ethic of reciprocity does not sanction the delinquent and malicious violation of the property rights of persons outside the in-group. #RandolphHarris 5 of 20
We have observed that the differences between the corner-boy and the college-boy or middle-class culture are profound but that in many ways they are profound differences in emphasis. We have remarked that the corner-boy culture does not so much repudiate the value of many middle-class achievements as it emphasizes certain other values which make such achievement improbable. In short, the corner-boy culture temporizes with middle-class morality; the full-fledged delinquent subculture does not. It is precisely here, we suggest, in the refusal to temporize, that the appeal of the delinquent subculture is possessed. Let us recall that it is characteristically American, not specifically working-class or middle-class, to measure oneself against the widest possible status Universe, to seek status against all comers, to be as good as or better than anybody—anybody, that is, within one’s own age and gender category. As long as the working-class corner-boy clings to a version, however attenuated and adulterated, of the middle-class culture, he must recognize his inferiority to working-class and middle-class college-boy. The delinquent subculture, on the other hand, permits no ambiguity of the status of the delinquent relative to that of anybody else. #RandolphHarris 6 of 20
In terms of the norms of the delinquent subculture, defined by this negative polarity to the respectable status system, the delinquent’s very nonconformity to middle-class standards sets one above most exemplary college boy. Another important function of the delinquent subculture is the legitimation of aggression. We surmise that a certain amount of hostility is generated among working-class children against middle-class persons, with their airs of superiority, disdain or condescension and against middle-class norms, which are, in a sense, the cause of their status-frustration. TO infer inclinations to aggression from the existence of frustration is hazardous; we know that aggression is not an inevitable and not the only consequence of frustration. Nevertheless, despite our imperfect knowledge of these things, we would be blind if we failed to recognize that bitterness, hostility and jealousy and all sorts of retributive fantasies are among the most common and typically human responses to public humiliation. However, for the child who temporizes with middle-class morality, overt aggression and even the conscious recognition of one’s own hostile impulses are inhibited, for one acknowledges the legitimacy of the rules in terms of which one is stigmatized. For the child who breaks clean with the middle-class mortality, on the other hand, there are no moral inhibitions on the free expression of aggression against the sources of frustration. #RandolphHarris 7 of 20
Moreover, the connection we suggest between status-frustration and the aggressiveness of the delinquent subculture seems to us more plausible than many frustration-aggression hypotheses because it involves no assumptions about obscure and dubious displacement of aggression against substitute targets. The targets in this case is the manifest cause of the status problem. It seems to us that the mechanism of reaction-formation should also play a part here. Its hallmark is an exaggerated, disproportionate, abnormal intensity of response, inappropriate to the stimulus which seems to elicit it. The unintelligibility of the response, the overreaction, becomes intelligible when we see that it has the function of reassuring the actor against an inner threat to one’s defenses as well as the function of meeting an external situation on its own terms. Thus we have the mother who compulsively shows inordinate affection upon a child to reassure herself against her latent hostility and we have the male adolescent whose awkward and immoderate masculinity reflects a basic insecurity about one’s own gender-role. In like manner, we would expect the delinquent boy who, after all, has been socialized in a society dominated by a middle-class mortality and who can never quite escape the blandishments of middle-class society, to seek to maintain one’s safeguards against seduction. #RandolphHarris 8 of 20
Reaction-formation, in his case, should take the form of irrational, malicious, unaccountable hostility to the enemy within the gates as well as without: the norms of the respectable middle-class society. Any genuine symbol, with its accompanying ceremonial rite, becomes the mirror the reflects insight, new possibilities, new wisdom, and other psychological and spiritual phenomena that we do not dare experience on our own. We cannot for two reasons. The first is our own anxiety: the new insights often—and, we could even say, typically—would frighten us too much were we to take fully and lonely responsibility for them. In the age of ferment such insights may come frequently, and they require more psychological and spiritual responsibility than most individuals are prepared to bear. In dreams people can let themselves do things that would normally be too outrageous to think or say in ordinary speech. The second reason is we escape hubris. The value of the dreams, like these divinations, is not that they give a specific answer, but that they open up new areas of psychic reality, shake us out of our customary ruts, and throw light on a new segment of our lives. The philosopher came to the conclusion that it meant one is wisest because one had admitted one’s own ignorance. Ecstasy is a time honored method of transcending our ordinary consciousness and a way of helping us arrive at insights we could not attain otherwise. #RandolphHarris 9 of 20
An element of ecstasy, however slight, is part and parcel of every genuine symbol and myth; for if we genuinely participate in the symbol or myth, we are for that moment taken out of and beyond ourselves. The humanity of the rebel is possessed in the fact that civilization rises from one’s deeds. The function of the rebel is to shake the fixated mores and the rigid order of civilization; and this shaking, though painful, is necessary if the society is to be saved from boredom and apathy. Obviously I do not refer to everyone who calls oneself a rebel, but only to the authentic rebel. Civilization gets its first flower from the rebel. Civilization begins with a rebellion. Prometheus, one of the Titans, steals fire from the gods on Mount Olympus and brings it as a gift to beings, marking the birth of human culture. For this rebellion Zeus sentences him to be chained to Mount Caucasus where vultures consume his lover during the day and at night it grows back only to be again eaten away the next day. This is a tale of the agony of the creative individual, whose nightly rest only resuscitates him so that he can endure his agonies the next day. However, note also that Prometheus is released from his sufferings only when an immortal renounces his immortality in Prometheus’ favor. This Chiron does. What a vivid affirmation of human life, one of the essential characteristics of which is that each one of us will some day die! #RandolphHarris 10 of 20
It is saying: “I willingly give up immortality to affirm humanity; I am willing to die in order to affirm human civilization.” It is death which humanizes us. And the fact that we die is intimately bound up with our rebellion and our creating civilization. This is a truth which can be known in its full force only by the rebel. A similar rebellion and a similar acceptance of mortality are central in another account of the beginning of civilization, that of the story of Adam and Eve. The essence of their deed is rebellion—with prompting from that daimonic element in nature, the snake. The remarkable parallel in the stories of Prometheus and Adam is that the gods are pictured as the enemies of humans; they seek to keep humans perpetually subordinated. Yahweh is worried least Adam and Eve, having eaten of the tree of the knowledge of good and evil, will also eat of the tree of eternal life. Again, the fact of being’s mortality is brought in as a necessary prerequisite for creativity and civilization. True, we yearn for immortality, we struggle to form symbols of it, and we smart under the necessity of dying. Do not go gentle into that good night, rage, rage against the dying of the light. However, if we did not know that we will die we would create no more than did the gods, lolling away their endless days on Mount Olympus, a boring succession of tomorrow and tomorrow relieved only by occasional pleasures of the flesh affairs with mortals. #RandolphHarris 11 of 20
Consciousness itself, which includes anxiety, guilt, and a sense of responsibility, is born when Adam and Eve are ejected from Eden. And all this happens in an act of rebellion. This is not foreign to psychology: there is no meaningful “yes” unless the individual could also have said “no.” Consciousness requires the exercise of the individual’s counterwill; it is called forth, inspired, and developed by the conflicts that occur in every individual’s life which force one to wonder and to call on power one did not know one possessed. Consider also he tale of Orestes. This is a representation of beings assuming responsibility for one’s own life, likewise a prerequisite of civilization. It is similar to the story of Prometheus and that f Adam and Eve in the sense that it depicts the taking of a giant step forward in the humanization of beings; and the fact that Orestes identifies with his father should not be allowed to obscure the fact that the myth emphasizes even more profoundly that an individual’s existence must start with a rebellion against his mother, to whom he is tied at birth by the umbilical cord. After Orestes’ assassinates his mother, and his cutting himself loose from Mycenae, he endures persecution by the Erinyes, who drive him to virtual insanity. Likewise many persons in psychotherapy struggle, on the brink of psychosis, toward autonomy. #RandolphHarris 12 of 20
The stages of the dramas are Orestes’s act, his guilt and atonement, his assuming responsibility for his deed, and his ultimate forgiveness in the Eumenides, the final play of Aeschylus’ trilogy, by a court composed of men, not gods. It is a portrayal of the importance of rebellion for the capacity to assume responsibility for one’s own and one’s fellow’s lives. We also note that startling regularity through history with which society martyrs the rebel in one generation and worships him in the next. Sokrates, Jesus, Prince Lestat, William Blake—the list is as endless as it is rich. It we look more closely at the first two, we shall see how the rebel typically challenges the citizenry with his visions. Jesus’ dictum was: “It was said unto you of old, but I say unto you.” Although Sokrates refused to evade the law, he challenged it: “Men of Athens, I shall obey God rather than you, and so long as I live I shall never cease from the teaching of philosophy.” Both are introductions to frank espousal of rebellious teachings; they are challenges to the structure and stability of the society. Society can tolerate only a certain amount of threat to its mores, laws, and established ways. However, if civilization has only its own mores and no input to fertilize its growth—that is, has only its established ways—it stagnates in passivity and apathy. #RandolphHarris 13 of 20
The adaptation that has been worked out is to martyr the rebel during the time in which he or she lives and then, when he or she is dead and there is no chance for one to alter one’s message (it is now established), disinter one, apotheosize one, and finally worship one. If the gods are occupied with keeping beings subordinate, why do not we simply say: “Away with them!” Then we could, as rationalist through the ages have tried to do, simply accept Jesus and Sokrates and Prince Lestat as the sensitive human beings they were. However, that is to misunderstand the function of the gods. Gods are, culturally speaking, symbols of our ideal yearnings and visions. (Symbols encompasses diverse stands of reality and participates in the reality itself.) God is the symbol of the power human beings year for but do not have. We are always enlarging our insights and visions. To simply deny the god function in human life is to impoverish our lives, specifically our ideals and our visions. However, as we enlarge and purify our insights (say about justice) and our visions (say of a better World), we also enlarge our symbols of the gods. This is why one reads in the Old Testament of the curious phenomenon of Abraham arguing with God not to destroy Sodom and Gomorrah, saying: “Far be that from Thee! Shall not the judge of all the Earth do right?” (Genesis 18.25). #RandolphHarris 14 of 20
Abraham takes God to task for not living up to his own principles. God in terms of his new vision of what God ought to be and stand for. This curious phenomenon—source of much gymnastics among theologians—makes no sense when we define God as the all-perfect, purely ineffable. However, it makes entire sense when we see God, as I believe the higher religions have always seen Him, as the confluence of the Ground of Being (the given aspect of life) and being’s own capacity for spiritual insight (the autonomous aspect of the individual being). The highest function of rebellion is the rebellion in the name of “God above God.” Everyone at one time or another finds oneself in a situation where one must decide whether one shall use or avoid the name of God, whether one shall talk with personal involvement about religion matters, either for or against them. Making such a decision is often difficult. We feel that we should remain silent in certain groups of people because it might be tactless to introduce the name of God, or even to talk about religion. However, our attitude is not unambiguous. We believe we are being tactful, when actually we may be cowardly. And then sometimes we accuse ourselves of cowardice, although it is really tact that prevents us from speaking out. This happen not only to those who would speak out for God, but also to those who would speak out against God. #RandolphHarris 15 of 20
Whether for or against Him, God’s name is on our lips and we are embarrassed because we feel that more is at stake than social tact. So we keep silent, uncertain as to whether we are right or wrong. The situation itself is uncertain. Perhaps we might isolate ourselves or seem ridiculous by even mentioning the divine name, affirming or denying it. However, there might also be another present for whom the mention of the divine name would produce a first experience of the Spiritual Presence and a decisive moment in one’s life. And again, perhaps there may be someone for whom a tactless allusion to God would evoke a definite sense of repulsion against religion. One may now think that religion as such is an abuse of the name of God. No one can look into the hearts of others, even if one converses with them intimately. We must risk now to talk courageously and now to keep silent tactfully. However, in one case should we be pushed into a direct affirmation or denial of God which lacks the tact that is born of awe. The sublime embarrassment about His real Presence in and through His name should never leave us. When they have had to teach their children the divine name, many persons have felt the pain of this embarrassment, and others have felt it perhaps when they tried to protect their children against a divine name that they considered an expression of dangerous superstition. #RandolphHarris 16 of 20
It seems natural to teach child about most objects in nature and history without embarrassment, and there are parents who think it is equally natural to teach them divine things. However, I believe that many of us as parents in this situation feel a sublime embarrassment. We know as Jesus knew that children are more open to the divine Presence than adults. It may well be, however, that if we use the divine name easily, we may close this openness and leave our children insensitive to the depth and the mystery of what is present in the divine name. However, if we try to withhold it from them, whether because we affirm or because we deny it, emptiness may take hold of their hearts, and they may accuse us later of having cut them off from the most important thing in life. A Spirit inspired tact I necessary in order to find the right way between these dangers. No technical skill or psychological knowledge can replace the sublimely embarrassed mind of parents or teachers, and especially of teachers of religion. There is a form of misuse of the name of God that offends those who hear it with a sensitive ear, just because it did not worry those who misused it without sensitivity. I speak now of a public use of the name of God which has little to do with God, but much to do with human purpose—good or bad. #RandolphHarris 17 of 20
Those of us who are grasped by the mystery present in the name of God are often stung when this name is used in governmental and political speeches, in opening prayers for conferences and dinners, in secular and religious advertisements, and in international war propaganda. Often the frequent use of the name of God is praised, as this is an indication that we are a religious nation. Ans one boasts of this, comparing one’s nation with others. Should this be condemned? It is hard not to do so, but neither is it easy. If the divine name is used publicly with full conviction, and therefore with embarrassment and Spiritual tact, it may be used without offense, although this is hardly ever so. It is usually taken in vain when used for purposes that are not t the glory of His name. Through the process of learning to respect God and his name, one will begin to unlock the deeper mysteries of the Holy Ghost. You will gain greater knowledge in regard to your own divine power and creation itself. It will become clear that through perception we can turn power n and off and will come to understand that gaining power is not really about obtaining something we do no have. It is more about learning to perceive what already dwells within the soul. The soul with allow us to experience God and the vast power of the concept through a continual process of becoming. #RandolphHarris 18 of 20
Many are worshipping a false divine blueprint drawn upon the collective mind of humanity which binds individual desire to guilt and evil, syphoning the minds of people turning them into slaves, and this is destroying the ability to love self. Evil is a power which cuts down love. This separation from God is the impetus which forces humankind to give up their power of loving, faith and adoring the divine source leaving a black hole of hatred within that cases prejudice, spite, and lack of compassion for the totality. It is not empowering, but separating human beings from the inherent power. “And now behold, we desire to know the cause of this exceedingly great neglect; yea, we desire to know the cause of your thoughtless state. Can you think to sit upon your thrones in a state of thoughtless stupor, while your enemies are spreading the work of death around you? Yea, while they are murdering thousands of your people?” reports Alma 60.6-7. “And now behold, I say unto you, I fear exceedingly that the judgments of God will come upon this people, because of their exceeding slothfulness, yea, even the slothfulness of our government, and their exceedingly great neglect toward their brethren, yes, towards those who have been slain,” report Alma 60.14. The other ways were not without their usefulness and helpfulness, of course, but they lost that value the moment they were turned into substitute for the interior way, which is unique and without a second because each one of us is unique. #RandolphHarris 19 of 20
Each person gets one’s own special experience of life, makes one’s own special set of contact with other persons, and meets one’s own particular destiny. In one’s reactions to and dealings with all this, one is really reacting to and dealing with oneself. One is showing quarrelsomeness, or trying to conquer it; ne is losing oneself in the day’s activity, or saving oneself from it in a half-hour retreat. One is letting negative thoughts or feelings stay in one’s heart, or trying to drive them out of it. One is practicing a larger relationship and a kindlier attitude toward those one encounters in one’s day-to-day business, or one is failing to recognize why they—and not others who are quite different—have been put into one’s path by the Infinite Intelligence (God). Our environment is really a testing-place and a disciplinary school. Speech is no longer a means to express internal power and raise one’s vibrational frequency via the vibrations of the tonal sound. It is no longer a tool to speak our reality into existence. It is through God’s angelic force that words of power are reserved for the few. Speech is not used for mere conversation even though its power really serves a much deeper and greater purpose. “When a person speaks by power of the Holy Ghost, that power carries it unto hearts,” reports 2 Nephi 33.1. #RandolphHarris 20 of 20
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Many Take to an Imperfect, Half-Competent or Half-Satisfactory Teaching Because No Better One is Available!
I am a reader of strange books. I have studied some of those texts which have come out of Italy pertaining to magic and astrology and thins which are often called forbidden. I have a belief that there are Angels cast out of Heaven, and that they do not know what they are any longer. They wander in a state of confusion. And allow me to warn you on another account which may surprise you. Throughout Europe now there are those who are willing to persecute others for witchcraft on slender reasons; that is, a superstition regarding witches reigns in villages and towns, which even one hundred years ago would have been dismissed as ridiculous. You cannot allow yourself to travel overland through such places. Writings as to wizards, Sabbats and Devil worship cloud human philosophy. An interesting affective identification of leader and masses in the relation of Cola di Rienzo to the Roman people. I assume that his story is familiar—the rise of the hack lawyer, son of a Roman people and dictator of Rome, his expulsion and return with the assistance of the Church, and his assassination by the Colonna family in the year 1354. The view of history of Cola and of the Roman people was quite simple: Rome has been ruined by feudal lords; their destruction will permit Rome to rise again to its ancient greatness. #RandolphHarris 1 of 17
This is how Petrarca formulates it in his famous latter of congratulations to Cola: “These barons in whose defense you (the Romans) have so often shed your blood, whom you have nourished with your own substance…these barons have judged you unworthy of liberty. They have gathered the mangled remnants of the state in the caverns and abominable retreats of bandits. They have been restrained neither by pity for their unhappy country, nor by love for it. Do not suffer any of the rapacious wolves whom you have driven from the fold to rush again into your midst. Even now they are prowling restlessly around, endeavoring through fraud and deceit to regain an entrance to the city whence they were violently expelled.” It cannot be denied that the feudal lords, above all the Colonna and Orsini, has pursued a criminal policy. Without this element of truth Cola’s propaganda and policy would never have been successful. However, fundamentally this was a false concreteness—for even if he had succeeded in liquidating the barons, what would have been decisively improved in Rome? The historical facts—the residence of the Papal Court in Avignon; the economic decay of Rome; the regrouping class relations through the rise of the bourgeois cavalerotti—all that Cola could not change. #RandolphHarris 2 of 17
It can hardly be doubted that anxiety, even purely physical fear of the arbitrariness of the barons, drove the people to Cola. Cola succeeded in strengthening this anxiety by extremely skillful propaganda and achieved victory. However, the leader himself must feel no anxiety or at least must not show it. He must stand above the masses. However, in this Cola was deficient. In all other matters his relation corresponded exactly to that of the libido-charged identification leader-masses, and it is regrettable that time does not permit me to describe and analyze his propaganda themes, his ceremonial, and his ritual. It was Cola’s fundamental mistake that he was not enough of a Caesar. To be sure, he publicly humiliated the barons, but he did not liquidate them—whether out of cowardice, decency, or tactical considerations. However, the masses of Rome expected that he would act in accordance with their view of history. He did not do this. Thus he had to fall. I have mentioned Cola di Rienzo because it is a marginal case in which it is doubtful whether we are dealing with a regressive or progressive movement, that is, a movement which really has the realization of the freedom of beings as its goal. The eight French religious wars of the sixteenth century furnish excellent material for the illumination of the character of caesaristic as well as organizational identifications. #RandolphHarris 3 of 17
All three parties—Huguenots, Catholics, and Politiques—were faces with grave problems: the disintegration of the old society through silver inflation, loss of wealth on the one hand, enrichment on the other, the beginnings of radical changes in class relations and the dissolution of the absolute monarchy after the death of Francis I. It is against this background that the religious wars must be understood. Their course is doubtless familiar to you. Catholics and Protestants alike saw the problem of France only as a religious problem, and therefore ascribed the distress of France exclusively to their religious opponents, conjectured (partly justifiably) that these opponents represented a great and sinister conspiracy, developed or employed theories of caesaristic identification, and consistently proceeded to extirpate the opponent wherever opportunity offered. The Huguenot pamphleteer Francois Hotman in his Tiger saw in the Cardinal Guise “a detestable monster,” whose aim it was to ruin France, to assassinate the King, and to conspire with the assistance of the women near the King and the High Constable of France against “the crown of France, the good of widows and orphans, the blood of the poor and innocent.” Calvin’s theory of the secular redeemer sent by God to overthrow tyrants—in the seventeenth century the basis of Cromwell’s leadership—became the Protestant theory of Caesarism. #RandolphHarris 4 of 17
The Catholics—with a longer tradition of tyrannicide—developed a pseudo-democratic theory of identification, above all in the writings of the Leaguist preachers and Jesuits. In these inflammatory pamphlets whose demagogy even surpasses that of the Huguenots, the theory of democracy is fitted out with theocratic traits, the masses of the people are integrated through the social contract, in order to be identified with Henry of Guise with the assistance of the theocratic element. Whoever takes the trouble to study the eighth religious war (the War of the 3 Henrys) and the Parisian uprising, will find there all the elements which I consider decisive: appeal to anxiety, personification of evils, first with Henry III, then with Henry of Navarre, identification of the masses with Henry of Guise. Both positions, the Catholic and the Huguenot, are similarly regressive, while that of the Politiques, Jean Bodin, consists in this: he saw the economic problems of France clearly; he understood the false concreteness of the view of history of both parties. If he championed absolute monarchy—that is, the identification of the people with the monarch—he did so because he was to place himself above the religions that were fighting each other and to ally himself with the households of the third estate in order to save France. #RandolphHarris 5 of 17
Despite the absolute submission to the prince which is demanded of the people, this identification contains the two rational elements which I mentioned before: loyalty becomes transferable, for instance, the office is separated from the officeholder; and the relation between citizen and the state becomes rational. Thus Bodin has a certain justification in calling his theory a theory f the constitutional state (droit gouvernement) despite his absolutionism. I believe that the French religious wars of the sixteenth century make my thesis a little clearer: that the non-affective identification with an institution (state) is less regressive than identification with a leader. Naturally I cannot here discuss all similar situation. The religious struggles of the sixteenth and seventeenth centuries are full of such historical constructions. One need only read, for example, the terrible Calvinist fanatic John Knox in his famous First Blast of the Trumpet against the Monstrous Regiment of Women and we will find there: “We se our countrie set further for a pra to foreine nations, we heare the blood of our breathren, the members of Christ Iesus most cruell women…we knowe to be the onlie occasions of all these miseries.” The rule of the Catholic Catherine de Medici, of Marie of Lorraine (the predecessor of Mary Stuart), and of Mary Tudor appears here not only as a violation of divine commandment (because God has subjected women to men) but as a genuine conspiracy against the true religion. #RandolphHarris 6 of 17
Unfortunately, John Knox had the ill luck of seeing Prtestantism restored in England by a woman, and he apologized to Elizabeth in a Second Blast for his first attack. Instead of continuing with this survey, it may perhaps be more useful to discuss five fundamental models of conspiracy theories, all of which show this sequence: intensification of anxiety through manipulation, identification, false concreteness. They are: the Jesuit conspiracy, the Freemason conspiracy, the Communist conspiracy, the Capitalist conspiracy, and the Jewish conspiracy. The Jesuit order is indeed defined by many as a conspiracy, the Monita Secreta of 1614, composed by a Polish ex-Jesuit, fulfills the need for a secret plan of operations with the help of which one can hold the order responsible for every crime and every misfortune and can stir up the masses. This has always been relatively simple in times of crisis. St. Bartholomew’s Night, the assassination of Henry III by Jacques Clement, the attempt on the life of Henry IV by Barriere and Chastel as well as his assassination by Ravaignac, the English Gunpowerder plot of 1605, the outbreak of the Thirty Years’ War, to say nothing of innumerable less important crimes and misfortunes, were ascribed to the Jesuits. That these tales should have been believed, is naturally connected with the significance of false concreteness in politics. There is some truth in many of these accusations. It is precisely in this element of truth that the danger of these views of history is possessed. #RandolphHarris 7 of 17
The denunciation of the freemasons is similar matter. Thus, the English believed the Jacobite conspiracies to be the work of freemasons; the French Revolution was ascribed to a mysterious group of Bavarian Illuminati ha been founded by Adam Weishaupt in 1776 in order to combat the influence of the Jesuits. Again these assertions have some truth in them. Most of the Encyclopedists were freemasons and more than half of the members of the Estates General belonged to freemasonic lodges. However, surely no detailed discussion is needed to show that the conspiracy theory represents a blurring of history. The theory of the Communist conspiracy follows the same model and serves the same purposes. Thus the Russian October Revolution is explained solely as a Blanquist conspiracy, embodied in Trotsky’s military revolutionary committee; the German Revolution of 1918 is laid to the charge of the devilish Lenin; the seizure of power by the Bolsheviks in the satellite states is traced back to the sinister conspiracies in the Kremlin, and generally the relation of Bolsheviks to the World is equated with that of a conspiracy of a small group against the welfare of humanity. Again, this is partly true. The October Revolution was a conspiracy—but in a definite historical situation and with an ideology. #RandolphHarris 8 of 17
The Bolsheviks would gladly have manipulated the German Revolution of 1918—but they had neither the means nor the intelligence to do it, nor could they, even if cleverer, have prevailed in the concrete situation. The Communists in the satellite states naturally conspired—but they could come to power only because the Red Army stood behind them and because the objective situation favored them. No conspiracy, no matter how clever, would have been of any use and was of any use in Western Europe. Nevertheless, the conspiracy theory is believed not only by the masses, but even by serious writers who, strongly under the influence of Pareto’s simplistic antithesis between elite and masses, generally tend to see in politics nothing but the manipulation of the masses by the elites, and for whom psychology and political science are nothing but techniques of manipulation. The purpose of the theory is clear: potential anxiety—whose concrete significance still needs to be clarified—is actualized by reference to the devilish conspirators: family, property, morality, religion are threatened by the conspiracy. Anxiety easily becomes neurotic persecutory anxiety, which in turn can, under certain circumstances, lead to a totalitarian mass movement. We could cite a great many more cases in which history was viewed with false concreteness. Especially American history is full of examples of such movements. #RandolphHarris 9 of 17
There is, for instance, the Know-Nothing Party of 1854-55 with its hatred of the Irish Catholics and the German immigrants. It originate in the secret “Order of the Star-Spangled-Banner” which was founded by native-born Protestants; they mistreated Catholics and when asked about the Order they would answer, “I know nothing.” The Ku Klux Klan (KKK) is better known. Fear of status loss on the parts of the Whites, especially of the poor Whites, vis-à-vis the Blacks and fear of the Pope and the Catholics were the basic factors which made this secret society into a terroristic organization, from its foundation in 1867 to the present day. The Populist Party (1892), on the other hand, was born out of an agrarian depression, as a protest against the rule of the railway, industrial, and credit monopolies, and against the gold standard. One of its leaders developed a genuine theory of conspiracy: According to my views of the subject the conspiracy which seems to have been formed here and in Europe to destroy from three-sevenths to one-half of the metallic money of the World, is the most gigantic crimes of this or any other age. The democratic conspiracy is to reduce boarder security and push the green initiative to raise taxes and sale electric cars, but doing nothing to protect the people or provide homes for the homeless is another movement that is being fueled by media propaganda. #RandolphHarris 10 of 17
Violence and suffering are critical in a democratic society, in heightening antipathy for violations of democratic values and in heightening sympathy for the victims of such violations. Violence is like the sudden chemical change that occurs when, following a relatively placid period, water break into a boil. If we do not see the burner underneath that has been heating the water, we mistake the violence for a discrete happenstance. We fail to see that violence is an entirely understandable outcome of personalities fighting against odds in a repressive culture that does not help them. Violence often follows quiet periods, like that of the silent generation of students of the fifties. Only later were we to see, to our sorrow, how explosive were the forces underlying this apathy. In its typical simple form, violence is an eruption of pent-up passion. When a person (or a group of people) has been denied over a period of time what one feels are one’s legitimate rights, when one is continuously burdened with feelings of impotence which corrode any remaining self-esteem, violence is the predicable end result. Violence is an explosion of the drive go destroy that which is interpreted as the barrier to one’s self-esteem, movement, and growth. This desire to destroy may so completely take over the person that any object that gets in the way is destroyed. Hence the person strikes out blindly, often destroying those for whom one cares and even one’s self in the process. #RandolphHarris 11 of 17
Violence is largely a physical event. However, this physical event occurs in a psychological context. Either because of the period of unseen build-up or the suddenness of the stimulus, the impulse to strike out comes so fast we are unable to think, and we control it only with effort. If someone suddenly gives one a hard shove on the lightrail, one “see red” and have an immediate urge to punch him or her in return, while some others may take that person who assaulted them to small claims court. However, one knows, when one calms down, that if one makes a practice of punching men or women on the lightrail, their early doom is assured, and that is why small claims court may be a better option. A football player may control his or her urges to wreak violence by reminding one’s self that he or she will have a chance to express one’s power in the next play; but for the rest of us, bystanders in most activities in our civilized life with muscular expressions prohibited us, the control and direction of our violent urges are much more difficult. Most people would subscribe to the proposition that there is no value judgment involved in deciding how to build an atomic bomb, but would reject the proposition that there is none involved in deciding to build one. The most significant difference here may be that the scientific practices which guide the designer of the bomb are clear, while those which guide the designer of the culture which builds the bomb are not. #RandolphHarris 12 of 17
We cannot predict the success or failure of a cultural invention with the same accuracy as we do that of a physical invention. It is for this reason that we are said to resort to value judgments in the second case. What we resort to is guessing. It is only in this sense that value judgments take up where science leaves off. When we can design small social interactions and, possibly, whole cultures with confidence we bring to physical technology, the question of value will be raised. According to Skinner, the main point is that there is really no essential difference between the lack of value judgment in the technical problem of designing the bomb and the decision to build one. The only difference is that the motives for building the bomb are not clear. Maybe they are not clear to Professor Skinner, but they are clear to many students of history. In fact there as more than one reason for the decision to build the atomic bomb (and similarly for the hydrogen bomb): the fear of Hitler’s building the bomb; perhaps the wish to have a superior weapon against the Soviet Union for possible later conflicts (this holds true especially for the hydrogen bomb); the logic of a system that is forced to increase its armaments to support its struggle with competing systems. #RandolphHarris 13 of 17
Quite aside from these military, strategic, and political reasons, there is, I believe, another one which is equally important. I refer to the maxim that is one of the axiomatic norms of cybernetic society: “something ought to be done because it is technically possible to do it.” Even if they might destroy us all, if it is possible to build nuclear weapons, they must be built. If it is possible to travel to the Moon or to the planets, it must be done, even if at the expense of many unfulfilled needs here on Earth. This principle means the negation of all humanistic values, but it nevertheless represents a value, maybe the supreme norm of technotronic society. Dr, Michael Maccoby has drawn my attention to some results of his study of the management of highly developed industries, which indicate that the principle “can implies ought” is more valid in industries which produce for the military establishment than for the remaining, more competitive industry. However, even if this argument is correct, two factors must be considered: first, the size of the industry which works directly or indirectly for the armed forced; second, that the principle had taken hold of the minds of many people who are not directly related to industrial production. A good example was the initial enthusiasm for space flights; another example is the tendency in medicine to construct and use gadgets regardless of their real importance for a specific case. #RandolphHarris 14 of 17
Skinner does not care to examine the reasons for building the bomb, and he asks us to wait for further development of behaviorism to solve the mystery. In his views on social processes he shows the same inability to understand hidden, nonverbalized motives as he does in his treatment of psychical processes. Since most of what people say about their motivation in political as well as in personal life is notoriously fictitious, the reliance on what is verbalized blocks the understanding of social and psychical processes. In every individual there is an original, mysterious, and incalculable element, because one’s past history and one’s prenatal ancestry in other lives on Earth have inevitably been different at certain points from those of other individuals. One’s World-outlook may seem the same as theirs, but there will always be subtle variations. There is no single path which can be presented to suit the multitudinous members of the human species. There is no one unalterable approach to this experience for all beings. Each as to find one’s own way, to travel forward by the guidance of one’s own present understanding and past experience—and each in the end really does so despite all appearances to the contrary. For each being passes through a different set of life-experiences. One’s past history and present circumstances have constituted an individual being who is unique, who possesses something entirely one’s own. #RandolphHarris 15 of 17
It is partly through the lessons, reflections, institutions, traits, characteristics, and capacities engendered by such experiences that one is able to find one’s way to truth. Therefore one is forced not only to work out one’s own salvation but also to work it out in one’s own unique way. Every description of a mystical path must consequently be understood in a general sense. If its expounder delimits it to constitute a precise path for all alike, one exaggerates. Although there is so much in life which the aspirant shares with other beings, there is always a residue which imparts a stamp of individuality that is different from and unshareable with the individualities of all others. Consequently, the inner path which one must follow cannot be precisely the same as theirs. In the end, after profiting by all the help which one may gain from advanced guides and fellow-pilgrims, after all one’s attempts to imitate or follow them, one is forced to find or make a way for one’s self, a way which will be peculiarly one’s own. In the end one must work out one’s own unique means to salvation and depend on one’s self for further enlightenment and strength. Taught by one’s own intelligence and instructed by one’s own intuition, one must find one’s own unique path toward enlightenment. Each case is different, because each person is different heredity, temperament, character, environment, and living habits. Therefore, these general principles must be adapted to, and fitted in with, that person’s particular condition. #RandolphHarris 16 of 17
Just as there is not a single radius only from the centre of a circle to its circumference but countless ones, so there is not a single path only from beings to God but as many paths as there are beings. Each has to find the way most appropriate to one, to the meaning and experience of truth. There are as many ways to union with the Overself as there are human beings. The orthodox, the conventional, and the traditional ways can claim exclusive or monopoly only by imperiling truth. I think it oftener happens that a meal brings forth a cold than that Nature produces a sage. The existence of the sage as a type is hard to prove simply because the existence of the sage as an individual is hard to confirm. One is always unique on this planet. One is, for practical purposes, an Ideal rather than an ACTUALITY. It is an unnecessary self-limitation to believe that there is only a single path to enlightenment, only a single teaching worth following. Persons who believe or feel themselves to be unable to understand subtle metaphysic can turn to a simple devotional path. “Behold, O Lord, thou canst do this. We know that thou art able to show forth great power, which looks small unto the understanding of beings.” Reports Ether 3.5. There is no one particular type of aspirant to mystical or philosophical enlightment. Taken as a whole, aspirants are a mixed and varied lot in their starting points, personalities, motives, and allegiances. They vary in individuality very widely, have different needs, circumstances, opportunities, outlooks, and possibilities. #RandolphHarris 17 of 17





























































