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Life is the Rose’s Hope While Yet Unblown the Reader of an Ever-Changing Tale!

January 2, 2020 3:10 am

You are rich beyond your wildest dreams! Treasures it, measure it, in units of love. We have no more right to consume happiness without producing it than to consume wealth without producing it. Learning to lead is, on one level, learning to manage change. A leader imposes (in the most beneficial sense of the word) one’s philosophy on the organization, creating or re-creating its culture. The organization then acts on that philosophy, carries out the mission, and the culture takes on a life of its own, becomes more cause than effect. However, unless the leader continues to evolve, to adapt and adjust to external changes, the organization will sooner or later fall. You will never stub your toe standing still. The faster you go, the more chance there is of stubbing your toe, but the more chance you have of getting somewhere. Think of accelerated change as an object hurtling toward you at tremendous speed. If you first spot it a mile away, its speed and the distance between you and it blur its nature; all you can see is an indistinct shape. As the object continues rushing toward you, you begin to discern a rough oblong shape, but you cannot determine much else about it. Is it a threatening enemy missile or a friendly vehicle you might ride toward the future? Quickly, it bears down on you. As you peer at it closely, you suddenly see handles on its side. An opportunity, not a danger! If you have focused well enough and soon enough, you can seize it, letting it whisky you forward well ahead of those who failed to focus on it in time. #RandolphHarris 1 of 21

Many people do not understand the concept of faith because they are still learning to believe. However, electricity had the possibility of being discovered in 400 A.D., but was not discovered until 1752. So that gives you an idea of how powerful can become as you develop it. Perhaps we will eventually have the power to manifest our blessings by believing they are possible. New ideas do not detach themselves gradually from the traditional concepts of energy by deeper reflection on them, but belongs to those intuitively apprehended ideas which, arising in other realms of a spiritual nature, as it were take possession of the mind and compel it to reshape the traditional conceptions in their own likeness. The question now arises: Whence this new idea that thrusts itself upon consciousness with such elemental force? And whence did it derive the power that could so seize upon consciousness that it completely eclipsed the multitudinous impressions of a first voyage to the tropics? These questions are not so easy to answer. However, if we apply our theory here, the explanation can only be this: the idea of energy and its conservation must be a primordial image that was dormant in the collective unconscious. Such a conclusion naturally obliges us to prove that a primordial image of this kind really did exist in the mental history of humankind and was operative through the ages. #RandolphHarris 2 of 21

As a matter of fact, this proof can be produced without much difficulty: the most primitive religions in the most widely separated parts of the Earth are founded upon this image. These are the so-called dynamistic religions whose sole and determining thought is that there exists a universal magical power about which everything revolves. Many people misunderstand this idea of animism. In reality primitives do not mean, by their power-concept, souls or spirits at all, but something which the American investigator Lovejoy has appropriately termed “primitive energetics.” This concept is equivalent to the idea of soul, spirit, God, health, bodily strength, fertility, magic, influence, power, prestige, medicine, as well as certain states of feeling which are characterized by the release of affects. Among certain Polynesians mulungu—this same primitive power-concept—means spirit, soul, daemonism, magic, prestige; and when anything astonishing happens, the people cry out “Mulugu!” This power-concept is also the earliest form of a concept of God among primitives, and is an image which has undergone countless variations in the course of history. In the Old Testament the magic power glows in the burning bush and in the countenance of Moses; in the Gospels it descends with the Holy Ghost in the form of fiery tongues from Heaven. #RandolphHarris 3 of 21

In Heraclitus magic power appears as World energy, as “ever-living fire”; among the Persians it is the fiery glow of “Haoma,” divine grace; among the Stoics it is the original heart, the power of fate. Again, in medieval legend it appears as the aura or halo, and it flares up like a flame from the roof of the hut in which the saint lies in ecstasy. In their visions the saints behold the Sun of this power, the plentitude of its light. According to the old view, the soul itself is this power; in the idea of the soul’s immortality the there is implicit its conversation, and in the Buddhist and primitive notion of metempsychosis—transmigration of souls—is implicit its unlited changeability together with its constant preservation. So this idea has been stamped on the human brain for aeons. That is why it lies ready to hand in the unconscious of every being. Only, certain conditions are needed to cause it to appear. These conditions were evidently fulfilled in the case of Benjamin Franklin. The greatest and best thoughts of beings shape themselves upon these primordial images as upon a blueprint. I have often been asked where the archetypes or primordial images comes from. It seems to me that their origin can only be explained by assuming them to be deposits of the constantly repeated experiences of humanity. One of the commonest and at the same time most impressive experiences is the apparent movement of the Sun every day. #RandolphHarris 4 of 21

We certainly cannot discover anything of the kind in the unconscious, so far as the known physical process is concerned. What we do find, on the other hand, is the myth of the Sun-hero in all its countless modifications. It is this myth, and not the physical process, that forms the Sun archetype. The same can be said of the phases of the Moon. He archetype is a kind of readiness to produce over and over again the same or similar mythical ideas. Hence it seems as though what is impressed upon the unconscious were exclusively the subjective fantasy-idea aroused by the physical process. Therefore we may take it that archetypes are recurrent impressions made by subjective reactions. Naturally this assumption pushes the problem only further back without solving it. There is nothing to prevent us from assuming that certain archetypes exist even in animals, that they are grounded in the peculiarities of the living organism itself and are therefore direct expressions of life whose nature cannot be further explained. Not only are the archetypes, apparently, impressions of ever-repeated typical experiences, but, at the same time, they behave empirically like agents that tend towards the repetition of these same experiences. For when an archetype appears in a dream, in a fantasy, or in life, it always brings with it a certain influence or power by virtue of which it either exercises a numinous or fascinating effect, or impels to action. #RandolphHarris 5 of 21

Whatever America hopes to bring to pass in this World must first come to pass in the heart of America. Deep learning brings about personality change. In psychotherapy, the concept of a “cure” is entirely inappropriate, since in most of these disorders we are dealing with learned behavior, not with a disease. During and after therapy the client increases in attitudes of self-acceptance, and this is correlated with an increase in acceptance of others. We did not ask unanswerable questions as to what instruments would measure success or cure. We asked specific questions related to each hypothesis. What instrument can be used to measure the individual’s concept of self? What instrument will give a satisfactory measure of maturity of behavior? How can we measure the degree of an individual’s acceptance of others? While question such as these are difficult, operational answers are discoverable. Thus our decision in regard to criteria gave us much help in solving the whole problem of instrumentation of the research. Profound research indicates that changes occur in the perceived self of the client during and after therapy; there are constructive changes in the client’s personality characteristics and personality characteristics of the well-functioning person; there is change in the direction defined as personal integrations and adjustment; there are also changes in the maturity of the client’s behavior as observed by friends. #RandolphHarris 6 of 21

No one learns to make right decision without being free to make wrong one. In each instance, the change we have observed in someone during and after therapy is significantly greater than that found in people who try to deal with their problems without seeking help. Findings indicate some people are misguided and become somewhat confused and ambiguous when they do not have the proper guidance. For instance, a boy found out he was adopted, ditched his father before entering the ballpark to see a baseball game, sold his ticket and went to meet with some man at the park at night. The boy thought was his biological father because in an email he had claimed to be. In the process, unbeknownst to him, he was about to be kidnapped, when the FBI intercepted and rescued the minor. The boy had no idea he was being preyed on. Prior to the incident, the teacher did notice a change in his personality, and held him after class prior to the incident, but the boy would not confess that anything was wrong. He had also been hanging out with unsavory youth and trying to impress them. Had the boy been in therapy, he would have been able to express his concerns and received proper guidance. Luckily the boy was returned home safely and the bad man was caught in the process, but he could have lost his life and a lot of taxpayer money was used to find him. The bright side, however, is the man will not be able to prey on other young kids. #RandolphHarris 7 of 21

We must learn to explore all the options and possibilities that confront us in a complex and rapidly changing World. We must learn to listen. Sometimes change means doing things different. In regard to client-sponsored psychotherapy, at least, there is now objective evidence of beneficial changes in personality and behavior in directions which are usually regarded as constructive and these changes are attributed to the therapy. It is the adoption of multiple specific research criteria and the use of a rigorously controlled research design which makes it possible to make such a statement. If you are like I am, your heart may be saddened by what we have discussed. As disciples of Jesus Christ, we must ask how we can become the kind of people who bring honor to Christ, to help turn the culture toward Him, and to be lights in the midst of darkness for our families, friends, churches, and communities. There is no simple answer to this question, but one thing is crystal clear. We must rededicate ourselves to being deeply spiritual people who it can truly be said that “Christ is formed in you.” And, given the times in which we live, we must obey Jesus’ admonition to be as wise as serpents and as innocent as doves. Surrounded by a fragmented culture, how do we become deeply spiritual people who are wise and savvy, yet innocent and pure? How do we raise children, develop good marriages, serve as role models at work, and make an attractive impact on our communities? #RandolphHarris 8 of 21

More than ever before, we need what the Old Testament calls wisdom. The spiritually mature person is a wise person. And a wise person has the savvy and skill necessary to lead an exemplary life and to address the issues of the say in a responsible, attractive way that brings honor to God. Wisdom is the fruit of a life of study and a developed mind. Wisdom is the application of knowledge gained from studying both God’s written Word and His revealed truth in creation. If we are going to be wise, spiritual people prepared to meet the crises of our age, we must be a studying, learning community that values the life of the mind. Clearly, to become spiritually formed in Christ, a person of wisdom, requires that we follow Christ’s teaching in this critical area—and it was Christ who taught us to love the Lord our God with all our minds. The information of most relevance in the study of stigma has certain properties. It is information about an individual. It is about one more or less abiding characteristics, as opposed to the moods, feelings, or intents that one might have at a particular moment. The information, as well as the sign through which it is conveyed, is reflexive and embodied; that is, it is conveyed by the very person it is about, and conveyed though bodily expression. Information possessing all of these properties I here call “social.” Some signs that convey social information may be frequently and steadily available, and routinely sought and received; these signs may be called “symbols.” #RandolphHarris 9 of 21

The social information conveyed by any particular symbol may merely confirm what other signs tell us about the individual, filling out our image of one in a redundant and unproblematic way. Some lapel buttons attesting to social club membership, are examples, as are male wedding rings, or the color of the sole of some women’s high heel shoes, in some contexts. However, the social information conveyed by a symbol can establish a special claim to prestige, honor, or desirable class position—a claim that might not otherwise be presented or, if otherwise presented, then not automatically granted. Such a sign is popularly called a “status symbol” might be more accurate, the former term being more suitably employed when a well-organized social position of some kind is the referent. Prestige symbols can be contrasted to stigma symbols, namely, signs which are especially effective in drawing attention to a debasing identity discrepancy, breaking up what would otherwise be a coherent overall picture, with a consequent reduction in our valuation of the individual. The shaved head of female collaborators in World War II is an example, as is an habitual solecism through which someone affecting middle class manner and dress repeatedly employs a word incorrectly or repeatedly mispronounces it. #RandolphHarris 10 of 21

In addition to prestige symbols and stigma symbols, one further possibility is to be found, namely, a sign that tends—in fact or hope—to break up an otherwise coherent picture but in this cause in a beneficial direction desired by the actor, not so much establishing a new claim as throwing severe doubt on the validity of the virtual one. I shall refer here to disidentifiers. On example is the “good English” of an educated inner-city adult visiting the South; another is the bandana or loud boisterous conversations conducted outside the homes affected by some urban lower-class people. A study of illiterates provides another illustration: Therefore, when goal orientation is pronounced or imperative and there exists a high probability that definition as illiterate is a bar to the achievement of the goal, the illiterate is likely to “pass” as literate. The popularity in the group studied of windowpane lenses with heavy horn frames (“bop glasses”) may be viewed as an attempt to emulate the stereotype of the businessman-teacher-young intellectual and especially the high state jazz musician. A New York specialist in the arts of vagrancy provides still another illustration: After seven-thirty in the evening, in order to read a book in Grand Central or Penn Station, a person either has to wear horn-rimmed glasses or look exceptionally prosperous. Anyone else is apt to come under surveillance. #RandolphHarris 11 of 21

On the other hand, newspaper readers never seem to attract attention and even the seediest vagrant can sit in Grand Central all night without being bothered if he or she continues to read a paper. Note that in this discussion of prestige symbols, stigma symbols, and disidentifiers, sighs have been considered which routinely convey social information. These symbols must be distinguished from fugitive signs that have not been institutionalized as information carriers. When such signs make claims to prestige, one can all them points; when they discredit tacit claims, one can call them slips. Some signs carrying social information, being present, first of all, for other reasons, have only an overlay of informational function. There are stigma symbols that provide examples: the wrist markings which disclose that an individual has attempted suicide pock marks of drug addicts; the handcuffed wrists of convicts in transit; or black eyes when worn in public by people, as writer on women of the evening suggests: “Outside [the prison were she now is] I had been in the soup with it. Well, you know how it is: the law sees a chick with a shiner, figures she is up to something. Bull figures maybe in the life. Next thing trails her around. Then maybe bang! Busted.” #RandolphHarris 12 of 21

Other signs are designed by a person solely for the purpose of conveying social information, as in the case of insignia of military rank. It should be added that the significance of the underlay of a sign can become reduced over time, becoming, at the extreme, merely vestigial, even while the informational function of the activity remains constant or increases in importance. Further, a sign that appears to be present for non-informational reasons may sometimes be manufactured with malice aforethought solely because of its informing function, as when dueling scares were carefully planned and inflicted. Signs conveying social information vary according to whether or not they are congenital, and, if not, whether, once employed, they become a permanent part of the person. (Skin color is congenital; a brand mark or maiming is permanent but not congenital; a person’s head-shave is neither congenital nor permanent.) More important, impermanent signs solely employed to convey social information may or may not be employed to convey social information may or may not be employed against the will of the informant; when they are, they tend to be stigma symbols. Later it will be necessary to consider stigma symbols that are voluntarily employed. #RandolphHarris 13 of 21

It is possible for signs which mean one thing to one group to mean something else to another group, the same category being designated but differently characterized. For example, the shoulder patches that prison officials require escape-prone prisoners to wear can come to mean one thing to guards, in general negative, while being a mark of pride for the wearer relative to one’s fellow prisoners. The uniform of an officer may be a matter of pride to some, to be worn on every possible occasion; for other officers, weekends may represent a time when they can exercise their choice and wear mufti, passing as civilians. Similarly, while the obligation to wear the school cap in town may be seen as a privilege by some boys, as will the obligation to wear a uniform on leave by other ranks, still there will be wearers who feel that the social information conveyed thereby is a means of ensuring control and discipline over them when they are off duty and off the premises. So, too, during the eighteen hundreds in California, the absence of a pigtail (queue) on a Chinese man signified for Occidentals a degree of acculturation, but to fellow-Chinese a question would be raised as to respectability—specifically, whether or not the individual has served a term in prison where cutting off of the queue was obligatory; loss of queue was for a time, then, very strongly resisted. #RandolphHarris 14 of 21

Signs carry social information vary of course as to reliability. Distended capillaries on the cheek and nose, sometimes called “venous stigmata” with more aptness than meant, can be and are taken as indicating alcoholic excess. However, teetotalers can exhibit the same symbol for other physiological reasons, thereby giving rise to suspicions about themselves which are not justified, but with which they must deal nonetheless. A final point about social information must be raised; it has to do with the informing character of the “with” relationship in our society. To be “with” someone is to arrive at a social occasion in one’s company, walk with one down a street, be a member of one’s party in a restaurant, and so forth. The issue is that in certain circumstances the social identity of those an individual is with can be used as a source of information concerning one’s own social identity, the assumption being that one is what the others are. Being with some people alone, like with Paris Hilton, is a prestige symbol. In the extreme, perhaps, is the situation in criminal circles: a person wanted for arrest can legally contaminate anyone he or she is seen with, subjecting them to arrest on suspicion. (A person for whom there is a warrant is therefore said “to have smallpox” and his or her criminal disease is said to be “catching.”) In any case, an analysis of how people manage the information they convey about themselves will have to consider how they deal with the contingencies of being seen “with” particular others. #RandolphHarris 15 of 21

By the late nineteenth century, etiquette books no longer had to give advice to people about suppressing bodily functions and being proper. In the early nineteenth century, diners still had to be reminded not to blow their noses on the tablecloth, not to spit food back into the serving dishes, not to pick their teeth with their knives, and not to urinate in front of ladies. As time passed, people learned enough to control themselves in public. The self-contained, modern, discreet person was invented in the late nineteenth century as a reaction to the loss of control inherent in modern, anonymous city life. The noteworthy element is not how quaint the Victorians were or how different, but how much more like us they are than any other people before them. To really appreciate the revolution in eating in the late nineteenth century, it would help to see a Victorian dining room with its pantry fully stocked and its food on the table. The nineteenth century saw the introduction and spread of brand-named foods, prepackaging, logos, and graphic labels. Before the Victorian era, food was either raised or grown at home or bought in bulk. The local general store or grocer had large sacks of sugar, beans, and flours; barrels of molasses and pickles; as well as spices such as pepper, cloves, and allspice. #RandolphHarris 16 of 21

The grocer measured and weighed his waves into the customer’s containers and kept a tab, billing his or her accounts once a month. Milk, eggs, and fowl were purchased from a country farmer who brought them to market or, more likely, from a city dairyman who kept cows and chickens in town. In the middle of the nineteenth century, the quality of foods often got a lot worse. Railroads and urbanization supported the growth of the food business. Flour was milled closer to the source or closer to inexpensive transportation rather than closer to the consumer. It was commonly extended by unscrupulous companies with a measure of chalk dust or plaster. Tea was often stretched with iron filings, a profitable ingredient for a product sold by weight. Milk was often skimmed of valuable cream and sold as whole. Even when it was not, city cows often lived in multistory brick barns, were fed on rotten silage, and infected with tuberculosis. These consumptive Camilles of the cow Worldly hardly gave thick, white milk that Americans were used to. New York City’s milk was most often described as watery and bluish. By the late nineteenth century, there were strong reactions to the declining quality of food. You can change anything you want, but you cannot change everything you want. #RandolphHarris 17 of 21

During the 1870s, Dr. John Harvey Kellogg was hired to manage the Western Health Reform Institute which he renamed the Battle Creek Sanitarium. He believed in crispy foods to clean the teeth, uncooked fruit as God made it, and bran to encourage evacuation. “Bran does not irritate, it titillates,” reports Dr. Kellogg. His first commercial product was called Granola, but there was another product already on the market called Granula so he changed the name to Granose and sold 100,000 pounds in the first year. One of his patients was Charles Post. After nine months Post still has his ulcers, but he had learned the joy of food marketing. In 1895 in invented Postum, a coffee substitute, and, soon thereafter, a dry cereal called Elijah’s Manna. As grocers objected to the blasphemy, he renamed it Grape Nuts. Soon after he followed with Post-Toasties. Dr. Kellogg prescribed a diet high in grains and low in the ubiquitous salt pork on which most Americans subsisted. He was so successful that he packaged his corn flakes and advertised them heavily, urging brand-name loyalty as an assurance of purity. Post marketed his Grape Nuts and Post-Toasties in the same way—with a distinctive logo, testimonials from doctors and patients, and factory packaging. The National Biscuit Company put up billboards across America assuring consumers that “You Need a Biscuit” (Uneeda Biscuit) was packaged in a moisture-proof wrapping to ensure a pure, untainted, crisp product. #RandolphHarris 18 of 21

At the same time, the Reverend Sylvester Graham was an evangelist for whole-wheat flour and developed a sweetened whole-wheat cracker (the Graham cracker) that was supposed to keep the consumer not only healthy, but also moral. Graham was both a Presbyterian minister and an agent of the Pennsylvania Temperance Society and marketed his new cracker to boarding schools as a suppressant of masturbation in boys. This was certainly creative advertising that even a modern advertising executive would admire. The greatest contributor among these health-food pioneers Gail Borden. City people were being poisoned by tainted milk every day. Borden discovered that by evaporating much of the water from milk and canning the result, the milk did not have to be refrigerated. The cows could live a healthy country life while the consumers could stay far away in the city, hence Borden’s famous slogan for Carnation milk: “from contented cows.” The condition upon which God hath given liberty to humans is eternal vigilance. God made the country, and people made the town. Be always sure you are right—then go ahead. Absence of occupation is not rest, a mind quite vacant is a mind distressed. #RandolphHarris 19 of 21

Almighty and everlasting God, Who restores us by the blessed Passion of Thy Christ, preserve in us the works of Thy mercy; that by the celebration of this Mystery our lives may be continually devout; through the same Jesus Christ our Lord. We beseech Thee, O Lord, purify Thy family, and cleanse it from all contagion of wickedness; that the vessels which have been redeemed by their Lord’s Passion may never again be stained by the unclean spirit, but may be possessed by everlasting salvation; through the same Jesus Christ our Lord. Remember Thy compassions, O Lord, and sanctify with eternal protection Thy servants, for whom Christ Thy Son by His Blood appointed unto us the Paschal mystery; through the same Jesus Christ our Lord. O God, Who by the Passion of Thy Christ our Lord hast dissolved that hereditary death of the ancient sin, to which the whole race of Adam’s posterity had succeeded; grant that havng been made conformable unto Him, as we by necessity of nature have borne the image of the Earthly, so by the sanctification of grace we may bear the image of the Heavenly, even of Christ our Lord; Who with Thee we shall prosper and overcome all oppression. “And it came to pass that Orihah did walk humbly before the Lord, and did remember how great things the Lord had done for his father, and also taught his people how great things the Lord had done for their fathers,” reports Ether 6.30. #RandolphHarris 20 of 21

Lord of all being, there is one thing that deserves my greatest care, that calls forth my ardent desires, that is, that I may answer the great end for which I am made—to glorify thee who hast given me being, and to do all the good I can for my fellow beings; verily, life is not worth having if it be not improved for this noble purpose. Yet, Lord, how little is this the thought of humankind! Most beings seem to live for themselves, without much or any regard for thy glory, or for the good of others; they earnestly desire and eagerly pursue the riches, honours, pleasures of this life, as if they suppose that wealth, greatness, merriment, could make their immortal souls happy; but, alas, what false delusive dreams are these! And how miserable ere long will those be that sleep in them, for all our happiness consists in loving thee, and being holy as thou art holy. O may I never fall into the tempers and vanities, the sensuality and folly of the present World! It is a place of inexpressible sorrow, a vast empty nothingness; time is a moment, a vapour, and all its enjoyments are empty bubbles, fleeting blasts of wind, from which nothing satisfactory can be derived; give me grace always to keep in covenant with thee, and to reject as delusions a great name here or hereafter, together with all sinful pleasures or profits. Help me to know continually that there can be no true happiness, no fulfilling of thy purpose for me, apart from a life lived in and for the Son of thy Love. #RandolphHarris 21 of 21

BRIGHTON STATION AT CRESLEIGH RANCH

Rancho Cordova, CA |

Now Selling!

NOW SELLING! Brighton Station at Cresleigh Ranch is Rancho Cordova’s newest home community! This charming neighborhood offers an array of home types with eye catching architecture styles such as Mid-Century Modern, California Modern, Prairie, and Contemporary Farmhouse. Residence three is nearly 2,800 square feet, and comes in three different exterior architectural styles. One of my favorite is this Mid-Century Modern house by Cresleigh Homes reminds me of a Frank Lloyd Wright house. It is crisp and commanding, yet looks welcoming, like it is made for down-home hospitality. The star attractions is of course the balcony and angular roofline. Inside, though, the design is truly a hard worker with plenty of room to maneuver: the kitchen is anchored by the large great room, and expansive dining room, and there is a huge first floor master suite. Additionally on the first floor is a powder room and a decent sized foyer, and a mud room just off of the three car garage.

There is also a master bedroom on the second floor, a laundry room, two seondary bedroom, and the third bedroom opens up to the balcony. Do not miss the other extras throughout this home! Located off Douglas Road and Rancho Cordova Parkway, the residents of Cresleigh Ranch will enjoy, being just minutes from shopping, dining, and entertainment, and quick access to Highway 50 and Grant Line Road providing a direct route into Folsom. Residents here also benefit from no HOA fees, two community parks and the benefits of being a part of the highly-rated Elk Grove Unified School District. You will find yourself in love with one of Cresleigh’s amazing designs. https://cresleigh.com/brighton-station/

Corned Beef is Lost Without Cabbage, a Husband Should Have a Wife, and You Know that Life is so Peculiar!

December 22, 2019 4:43 am

We judge ourselves by what we are capable of doing: others judge us by what we have done. If you want to take your mission in life to the nest level, if you are stuck and you do not know how to rise, do not look outside yourself. Look inside. Do not let your fears keep you mired in the crowd. Abolish your fears and raise your commitment level to the point of no return, and I guarantee you that the Champion Within will burst forth to propel you toward victory. The old adage that “you do not really know what something is like until you experience it” holds for the subtle as well as the obvious and overt. You can no longer rely upon anyone to magically save you, only you can ultimately save yourself. It is not so much the kind of experience that matters, but its capacity to absorb, inspire, and enliven. Let your imagination go or throw your judgments aside for a time. See what happens when you trace that thought or feeling out. See if you can envision involving yourself in all those activities you dream about. What would such a scenario feel like in your stomach, chest, and throat? The more deeply one can describe one’s wish or fantasy, the more one can immerse oneself in its possibilities. And if envisioning the entire scenario seems difficult, then think about portions of that scenario. Like if buying a house is frightening to you, then just go tour a model home and see how you feel. #RandolphHarris 1 of 19

I believe life is constantly testing us for our level of commitment, and life’s greatest rewards are reserved for those who demonstrate a never-ending commitment to act until they achieve. This level of resolve can move mountains, but it must be constant and consistent. As simplistic as this may sound, it is still the common denominator separating those who live their dreams from those who live in regret. Practice being present and aware, especially in problematic situations. See if you can stay with the thoughts and feelings thar come up, even for the briefest moment. Also, sort through what is operating on you in stressful situations—what assumptions you make, how you approach or avoid certain things, and what inner vices you hear. Sometimes it may be helpful to observe how readily you give your power away in certain circumstances; or you may be impressed by your passive aggressive behavior. Virtually anything you perceive from this standpoint can be revelatory. As nonjudgmentally as possible, just watch the flow of your inner experiences, and neither try to categorize nor figure out those experiences. Simply from the time you take for yourself, and the needs, fears, and desires you feel will be unveiled. It may also help to try to make contact with and reflect on your own childhood, and visit the places and things that your children value. This may give you new opportunities to live. #RandolphHarris 2 of 19

Capitalism as a system in which harmony is created by ruthless competition between all individuals would appear to be a natural order if one could prove that the most complex and remarkable phenomenon, humans, are a product of the ruthless competition among all living beings since the emergence of life. The development of life from monocellular organisms to humans would seem to be the most splendid example of free enterprise, in which the best win through competition and those who are not fit to survive in the progressing economic system are eliminated. Cybernetic capitalism, with its gigantic centralized enterprises and its capacity to provide the workers with amusements and bread, is able to maintain control by psychological manipulation and human engineering. It needs a human who is very malleable and easily influences, rather than one whose instincts are controlled by fear of authority. At one time the ideal—at least for the middle classes—was independence, private initiative, to be “pilot of my airplane.” The contemporary vision, however, is that of unlimited consumption and unlimited control over nature. People are fired by the dream that one day they will completely control nature and thus be like God; why should there by anything in human nature cannot be controlled? #RandolphHarris 3 of 19

Unless you have the will to prepare, the will to win is worth nothing. There is a sense of fear and hopelessness that pervades many people because of the ever-increasing dangers and that nothing is done to avert them. Many who have had faith in progress and had hoped for basic changes in human’s fate, instead of carefully analyzing the social process which led to their disillusionment, are taking refuge in the explanation that human’s nature must be responsible for this failure. Potentialities for conflict and suffering are inherent in human affairs, and attempts to completely abolish or mitigate suffering may appear to be a hopeless undertaking, at least a far more complicated one than the social revolutionaries had fancied them to be, partially due to competing addends, different political views and nature. However, the power to hold on in spite of everything, the power to endure—this is the winner’s quality. Persistence is the ability to face defeat again and again without giving up—to push on in the face of great difficulty, knowing that victory can be yours. Persistence mean taking pain to overcome every obstacle, and to do what is necessary to reach your goals. The direct outcome of the anxiety involved in neurotic competitiveness is a fear of failure and a fear of success. The fear of failure is in part an expression of the fear of being humiliated. Any failure becomes a catastrophe. #RandolphHarris 4 of 19

A girl who had failed to know something she was expected to know at school not only felt inordinately ashamed, but felt also that the other girls in the class would despise and turn against her altogether. This reaction carries all the more weight since frequently occurrences of failures which factually have no connotation of failure, or are at mist immaterial—such as not getting the highest marks at school, or failing in some part of an examination, or giving a party which is not an extraordinary success, or not having been brilliant in conversation, in brief anything that falls short of excessive expectations. A rebuff of any kind, which, as we have seen, the neurotic reacts to with intense hostility, is likewise felt as a failure and therefore as a humiliation. This fear of the neurotic person may be greatly intensified by one’s apprehension that others will gloat over a failure because they know of one’s relentless ambition. What one dreads more than failure itself is failure after having shown in any way that one is competing, that one does indeed want success and has made efforts to attain it. One feels that a mere failure can be forgiven, might even arouse sympathy rather than hostility, but that once one has shown an interest in success one is surrounded by a horde of persecuting enemies, who lie in wait to crush one at any sign of weakness or failure. #RandolphHarris 5 of 19

The resulting attitudes vary according to the content of the fear. If the emphasis lies on the fear of failure as such, one will redouble one’s efforts or even become desperate in one’s attempts to avoid failure. Acute anxiety may emerge before crucial tests of one’s strength or ability, such as examinations or public appearances. If, however, the emphasis lies on the fear of others recognizing one’s ambition the resulting picture is exactly the opposite. The anxiety that one feels will make one appear to be disinterested and will lead one to make no efforts of any kind. The contrast in these two pictures is noteworthy, because it shows how two types of fear, which after all are akin, may produce two entirely different sets of characteristics. A person conforming to the first pattern will work frantically for examinations, but one of the second pattern will work very little and will perhaps conspicuously indulge in social activities or hobbies, thus showing to the World one’s lack of interest in the task. Usually the neurotic is not aware of one’s anxiety and is conscious only of its consequences. One may, for example, be unable to concentrate on work. Or one may have hypochondriacal fears, such as a fear of heart trouble from physical exertion, or of a nervous breakdown from mental overwork. #RandolphHarris 6 of 19

Or one may become exhausted after any exertion—when anxiety is involved in an activity it is likely to be exhausting—and will use this exhaustion to prove that efforts are injurious to one’s health and hence must be avoided. In one’s recoil from making any effort the neurotic may lose oneself in all sorts of diverting activities, from playing solitaire to giving parties, or one may take on an attitude that looks like laziness or indolence. A neurotic woman may dress badly, preferring to give the impression of no caring to dress well than to make the attempt to do so, because she feels the attempt would only expose her to ridicule. A girl who was unusually pretty, but was convinced that she was homely, did not dare to powder her nose in public because she expected people to think, “How ridiculous of that ugly duckling to make an attempt to look attractive!” Thus in general the neurotic will consider it safer not to do the things one wants to do. One’s maxim is: Stay in the corner, be modest, and most of all, do not be conspicuous. As Veblen has emphasized, conspicuousness—consumption—plays an important role in competition. Accordingly a recoil from competition has to put emphasis on the opposite, on the avoidance of conspicuousness. This implies sticking to conventional standards, staying out of the limelight, being no different from others. #RandolphHarris 7 of 19

If this recoiling trend is a predominant characteristic it results in not taking any risk. Needless to say, such an attitude brings with it a great impoverishment in life and a warping of potentialities. For, unless circumstances are usually favorable, the attainment of happiness or any kind of achievement presupposes taking risks and making efforts. Thus far we have discussed the fear of possible failure. However, this is only one manifestation of the anxiety involved in neurotic competitiveness. The anxiety may also take the form of a fear of success. In many neurotics anxiety concerning the hostility of others is so enormous that they are afraid of success, even if they feel certain of attaining it. The tendency to assume that the spiritual being was perfect in one’s youth and never made a mistake in one’s maturity, is common among one’s followers and passed on by them to the public—with the result that the latter stares at one with great awe as a rare phenomenon but does not dream that it is possible to follow in one’s footsteps to the same achievement. The truth is that one has one’s share of struggles and failures, that one was born with one’s own particular imperfections, and that one had to make the character and expand the consciousness which adored one’s later years. No one is perfectly fulfilled, completely virtuous, totally enlightened, on this physical plane. #RandolphHarris 8 of 19

The best enlightened beings and saints are so because of their inspiration’s source, which is beyond other being’s. However, the channel is still human, still limited, and still liable to colour what flows through. The body of every enlightened being is still human and shares the same limitations as other human bodies. This is why one suffers from the infirmary and pains to all flesh is heir. We may admire, respect, and pay homage to these beings without falling into the extravagance of regarding them as gods. It is a common error to believe that such a being is free from all limitations whatsoever and that the deliberate performance of miracles is not beyond one. However, the truth is that not only is one not allowed by the nature of circumstances to help but one is also surrounded by barriers in what one is able to do for those whom one does try to help. The belief that the adept can explain everything is a false one. It would be in better harmony with the facts, and mysticism would lose nothing not worth losing by it, if the representation of great mystics as demi-gods and infallible entities ceased. They are human beings and sometimes they make mistakes. No teacher can be all-knowing or all-powerful. Such attributes belong to God, not to humans. Most teachers commit errors and possess frailties. There is too often a tendency to regard one as more than human. It is true that in one sense and in one part of one’s inner being, one is. #RandolphHarris 9 of 19

However, this is no reason to lose all balance and lavish adulation indiscriminately upon one. For in a number of ways one is still an ordinary being. Even the greatest of prophets may have one’s lesser moments, one’s lighter moods. Why not look at discoverable realities rather than unrealizable expectation? These beings, however high in development and however worthy of reverence, are still only mortals. They die like us, they get ill and suffer. They do not know everything. They are even fallible. Some hold views which are arguable at least, which have been dictated or influenced by local traditions, custom, or belief rather than by God. The presence of insight does not exempt a self-actualized person from one’s human needs. One continues one’s daily functions as before. It is great to seek out spiritual direction. One should find an authoritative source to instruct one in spiritual truth and to clear up one’s questions. Contrary to common belief, the teacher is not found in the inner psychic life first and then the discovery reflected in the outer physic fact before any real relationship can be established between the two. One must be found unshakably established in the innermost depths of the heart as a presence and in the background of the mind as a picture. There has arisen too much hard and exploitation from the teacher-seeking attitude to some. Firstly, the request for a teacher should arise from a deep, sustained, and urgent sense of needing such help—not merely for the sake of having one. #RandolphHarris 10 of 19

And just as thought and feeling are inseparable, so volition is closely intertwined with them. To choose, one must have some object or concept before the mind and some feeling for or against it. There is no choice that does not involve both thought and feeling. On the other hand, what we feel and think is (or can and should be) to a very large degree a matter of choice in competent adult persons, who will be very careful about what they allow their mind to dwell upon or what they allow themselves to feel. This is crucial to the practical methods of spiritual formation. Unfortunately, the fact that feelings and thoughts are largely a matter of choice is not widely understood—especially as it concerns feelings. We speak of feelings as passions, and that is a word that implies passivity. However, we are in fact active in inviting, allowing, and handling our passions. So, what we have before us in our study of spiritual formation is the whole person, and the various basic dimensions of the human self are not separable parts. They are aspects thoroughly intermingled with each other in their natures and in their actions. Especially, on the present point, human life as a whole does not run by will alone. Far from it. Nevertheless, if it is to be organized at all, life must be organized by the will. It can only be pulled together from the inside. #RandolphHarris 11 of 19

That is the function of the will or heart: to organize our life as a whole, and, indeed, to organize it around God. And of course, if one’s existence is to be even fairly tolerable to one’s self or those around, life must be organized, and organized well. Every civilization of any type has recognized this. A great part of the disaster of contemporary life is possessed in the fact that it is organized around feelings. People nearly always act on their feelings, and think it only right. The will is then left at the mercy of circumstances that evoke feelings. Christian spiritual formation today must squarely confront this fact and overcome it. “This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus,” reports Romans 3.22-24. Ryan and Sue, could not afford to buy a house, and they found one for sale by a wealth man, who they owed a lot of money. The man knew their situations, cancelled their debt and gave them the house they desired, completely furnished, with utilities and maintenance paid for life. That is a picture of how God’s grace operates. The currency of our morality and good deeds is worth a lot in God’s eyes. Spiritual discipline means putting oneself back under the Law with a series of Draconian rules which we must try to life up to. #RandolphHarris 12 of 19

The legalistic heart says, “I will do this thing to gain merit with God.” The disciplined heart says, “I will do this thing because I love God and want to please Him.” There is an infinite difference between the motivation of legalism and discipline! We must train [discipline] ourselves to be Godly! If we confuse legalism and discipline, we do so to our soul’s peril. When we are fixed after God’s heart, it is imperative that we do not become dirty, leering people. Do not let a lustful fixation come over you that you cannot deny. When lust takes control, at this moment God loses all reality. Satan does not fill us with hatred of God, but with forgetfulness of God. We will also lose awareness of who we are—our holy call, our frailty, and the certain consequences of sin. This is what lust does! It has done it millions of times. God disappears to lust-glazed eyes. The truth demands some serious questions: Has God faded from view? Did you once see God in bright hues, but now His memory is blurred like an old sepia photograph? So you have an illicit fixation which has become all you can see? It the most real thing in your life your desire? If so, you are in deep trouble. The mind controlled by lust has an infinite capacity for rationalization. Progressive desensitization, relaxation, fixation, and rationalization can set one up for one of the great falls in history—and one’s degeneration. #RandolphHarris 13 of 19

Some sense activity is directly pleasing and displeasing quite apart from effects that are stored in experience and learned through behavior. The spirits possess something analogous to a sensing power and this power initiates some kinds of movement and governs them. Sensible heart is correctly defined as merely the effect of heat on the terrestrial spirits. Because air expands and contracts with changes of temperature, that air may have sense of heat and cold, a sense so subtle and exquisite as far to exceed the perception of the human touch. I think that the terrestrial spirits have a sense of heat and cold more exquisite still, were it not that it is impeded and deadened by the grossness of the body. All animate things internal motion not attributable to the influence of the external senses is controlled by the sensory power of spirit. The living spirit seems to have a sense of its own. All national things are endowed with powers of sensation. Because a sense is required to initiate any and all kinds of motion, nature is alive with senses. Sense and motion seems always to go together in the animate World, and this doctrine infers that there are senses in sticks and stones, which is why places have energy and vibrations. There are motions in inanimate things. Necessarily, there are many more motions in inanimate bodies than there are senses in animate, on account of the paucity of organs of sense. #RandolphHarris 14 of 19

Living beings, including animals, experience many kinds and varieties of pain and each involves motion. It is almost certain that there are as many motions in inanimate substances, though they do not enter the senses for want of animal spirit. Those things that are taught metaphorically in one part of Scripture, in other parts are taught more openly. They very hiding of truth in figures is useful for the exercise of thoughtful minds and as a defense against the ridicule of the impious, according to the words “Give not that which is holy to dogs,” reports Matthew 7.6. It is more fitting that divine truths should be expounded under the figure of less noble than of nobler bodies, and this for three reasons. Firstly, because thereby human’s minds are the better preserved from error. For then it is clear that these things are not literal descriptions of divine truths, which might have been open to doubt had they been expressed under the figure of nobler bodies, especially for those who could think of nothing nobler than bodies. Secondly, because this is more befitting the knowledge of God that we have in this life. For what God is nor is clearer to us than what He is. Therefore similitudes drawn from things farthest away from God form within us a truer estimate that God is above whatsoever we may say or thing of Him. Thirdly, because thereby divine truths are the better hidden from the unworthy. #RandolphHarris 15 of 19

Every person has a need for Christ’s forgiveness and power, whether or not that person feels that need. However, anti-intellectualism has drained the church of its boldness in witnessing and speaking out about important issues in the places where ideas are granted. And for those who do have such courage, anti-intellectualism has created a context in which we Christians come off as shallow, defensive, and reactionary, instead of thoughtful, confident, and articulate. One evening a couple came to our home for dinner. During the meal the husband said almost nothing (except “Pass the lobster thermidor!”). Despite repeated attempts to engage him, the conversation took place primarily among the two wives and me. However, as the pumpkin cheesecake was being served, the topic of conversation turned to Victorian mansions, and from that point on we could hardly get a word in edgewise. Why? Victorian mansions were the man’s hobby. He owned two of them, knew how to build one from scratch, and truly was an expert on the subject. He had courage to speak up because he knew what he was talking about; he did not need to be defensive when someone differed with his viewpoint because he was confident about his knowledge. When people learn what they believe and why, they become bold in their witness and attractive in the way they engage others in debate or dialogue. When people take classes on Christian faith they feel more confident they are able to answers questions and are more comfortable talking about it. #RandolphHarris 16 of 19

Being a Christian is no different than caring about Victorian architecture. There is nothing magic about being confident, articulate, and bold in either area. Knowing what you are talking about may be hard work, but it clearly pays off. Anti-intellectualism has not merely impacted the lives of believers within the heart of Christ. It has had has serious repercussion in the culture at large. As anti-intellectualism has softened out impact for Christ, so too has it contributed to the secularization of the culture. If the salt loses its saltiness, the meat will be impacted. In the aftermath of the Scopes trial in 1925, conservative Christianity was largely dismissed as an embarrassment among intellectual and cultural movers and shakers. As a result, we now live in one of the most secular cultures in history. We beseech Thee, O Lord, give a salutary effect to our fasting, that the mortification of our flesh may prove the nourishment of our souls; through Jesus Christ our Lord. O God, Who didst spare the Ninevites when they fasted for their sins; we humbly beseech Thee that in this our fast Thou wouldest, of Thine accustomed mercy, vouchsafe to us also Thy forgiveness; through Jesus Christ our Lord. O God, if Thou shouldest determine to render to us what we deserve, we must sooner perish than endure our served punishment; we therefore pray Thee mercifully to forgive our wanderings; and that we may be able to be converted to Thy commandments, do Thou go before us with abundant mercy; through Jesus Christ our Lord. #RandolphHarris 17 of 19

Three in one, one in three, God of my salvation, Heavenly Father, blessed Son, eternal Spirit, I adore thee as one Being, one Essence, one God in three distinct Persons for bringing sinners to thy knowledge and to thy kingdom. O Father, thou hast loved me and sent Jesus to redeem me; O Jesus, thou hast loved me and assumed my nature, shed thine own blood to wash away my sins, wrought righteousness to cover my unworthiness; O Holy Spirit, thou hast loved me and entered my heart, implanted there eternal life, revealed to me the glories of Jesus. Three Persons and one God, I bless and praise thee, for loved so unmerited, so unspeakable, so wondrous, so mighty to save the lost and raise them to glory. O Father, I thank thee that in fullness of grace thou hast given me to Jesus, to be his sheep, jewel, portion; O Jesus, I thank thee that in fullness of grace thou hast accepted, espoused, bound me; O Holy Spirit, I thank thee that in fullness of grace thou hast exhibited Jesus as my salvation, implanted faith within me, subdued my stubborn heart, made me one with him forever. O Father, thou art enthroned to hear my prayers, O Jesus, thy hand is outstretched to take my petitions, O Holy Spirit, thou art willing to help my infirmities, to show me my need, to supply words, to pray within me, to strengthen me that I faint not in supplication. #RandolphHarris 18 of 19

O Triune God, who commandeth the Universe, thou hast commanded me to ask for those things that concern thy kingdom and my soul. Let me live and pray as one baptized into the threefold Name. “And never have I showed myself unto humans whom I have created, for never have humans believed in me as thou hast. Seest thou that ye are created after mine own image. Behold, this body, which ye now behold, is the body of my spirit; and humans have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh,” reports Ether3.15-16. We beseech Thee, O Lord, in Thy forgiving love, turn away what we deserve for our sins, nor let our offences prevail before Thee, but let Thy mercy always rise up to overcome them; through Jesus Christ our Lord. O, God, Who sufferest not that offenders should perish without being enabled to be converted and live, we beseech Thee to suspend the vengeance due to our sins, and mercifully grant that no dissembling on our part may increase our punishment, but rather that amendment may avail for our pardon; though Jesus Christ. Be present, O Lord, to our supplications; nor let Thy Merciful clemency be far away from Thy servants. Heal our wounds, forgive our sins, that being served from Thee by no iniquities, we may be able evermore to cleave to Thee our Lord. #RandolphHarris 19 of 19

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Come to Me and You Will Find Rest in Your Souls–I am the Alpha and the Omega, the Beginning and the End!

December 18, 2019 2:11 am

We often worry about what we will be tomorrow, but do not take into account that we are somebody today. Life should be a place of learning suffused with excitement, engagement, passion, challenge, creativity, and joy. When we are in the minority, that is when the test of courage comes; when we are in the majority is when the test of acceptance comes. It is our destiny and the destiny of everything in the World that we must come to an end. Very end that we experience in nature and humankind speaks to us with a loud voice: you also will come to an end! It may reveal itself in the farewell to a place where we have lived for a long time, the separation from the fellowship of intimate associates, the death of someone near to us. Or it may become apparent to us in the failure of a work that gave meaning to us, the end of a whole period of life, the approach of old age, or even in the melancholy side of nature visible in autumn. All this tells us: you will also come to an end. Whenever we are shaken by this voice reminding us of our end, we ask anxiously—what does it mean that we have a beginning and an end, that we come from the darkness of the not yet, and rush ahead towards the darkness of the no more? When Augustine asked this question, he began his attempt to answer it with a prayer. And it is right to do so, because praying means elevating oneself to the eternal. #RandolphHarris 1 of 16

In fact, there is no other way of judging time than to see it in the light of the eternal. In order to judge something, one must be partly within it, partly out of it. If we were totally within time, we would not be able to elevate ourselves in prayer, meditation and thought, to the eternal. We would be children of time like all other creatures and could not ask the question of the meaning of time. However, as human beings we are aware of the eternal to which we belong and from which we are estranged by the bondage of time. We speak of time in three ways or modes—the past, present, and future. Every child is aware of them, but no wise being has ever penetrated their mystery. We become aware of them when we hear a voice telling us: you also will come to an end. It is the future that awakens us to the mystery of time. Time runs from the beginning to the end, but our awareness of times goes in the opposite direction. It starts with the anxious anticipation of the end. In the light of the future we see the past and present. So let us first consider our going into the future and towards the end that is the last point that we can anticipate in out future. The image of the future produces contrasting feelings in beings. The expectation of the future gives one a feeling of joy. We may even learn to recapture the will to laugh and the art of laughing at will. #RandolphHarris 2 of 16

It is a great thing to have a future in which one can actualize one’s possibilities, in which one can experience the abundance of life, in which one can create something new—be it new work, a new way of life, or the regeneration of one’s own being. Courageously one goes ahead towards the new, especially in the earlier part of one’s own life. However, this feeling struggles with other ones: the anxiety about what is hidden in the future, the ambiguity of everything it will bring us, the shortness of its duration that decreases with every year of our life and becomes shorter the nearer we come to the unavoidable end. And finally the end itself, with its impenetrable darkness and the threat that one’s whole existence in time will be judged as a failure. Therefore, it may be a good idea to think before one speaks, and read before one thinks. This may give one something to think about that we did not make up ourselves—a wise move at any age, but most especially at seventeen, when one is at the greatest danger of coming to annoying conclusions. We want to be in the pursuit of knowledge, and not knowledge in the pursuit of us. The goal is to fully realize the wealth of sympathy, kindness, and generosity hidden in our souls. The effort of every true education should be to unlock that treasure. #RandolphHarris 3 of 16

How do beings, how do you, react to this image of the future with its hope and threat and inescapable end? Probably most of us react by looking at the immediate future, anticipating it, working for it, hoping for it, being anxious about it, while cutting off from our awareness the future which is farther away, and above all, by cutting off from our consciousness the end, the last moment of our future. Perhaps we could not live without doing so most of our time. However, perhaps we will not be able to die if we always do so. And if one is not able to die, is one really about to live? How do we react if we become aware of the inescapable end contained in our future? Are we able to bear it, to take its anxiety into a courage that faces ultimate darkness? Or are we thrown into utter hopelessness? Do we hope against hope, or do we repress our awareness of the end because we cannot stand it? Repressing the consciousness of our end expresses itself in several ways. Many try to do so by putting the expectation of a long life between now and the end. For them it is decisive that the end be delayed. Even old people who are near the end do this, for they cannot endure the fact that the end will not be delayed much longer. Many people realize this deception and hope for a continuation of this life after death. They expect an endless future in which they may achieve or possess what has been denied them in this life. #RandolphHarris 4 of 16

This attitude that we will achieve our hearts desires in the after life is a prevalent attitude about the future, and also a very simple one. It denies that there is an end. It refuses to accept that we are creatures, that we come from the eternal ground of time and return to the eternal ground of time and have received a limited span of time as our time. It replaces eternity by endless future. However, endless future is without a final aim; it repeats itself and could well be described as an image of hell. This is not the Christian way of dealing with the end. The Christian message says the eternal stands above past and future. “I am the Alpha and the Omega, the beginning and the end.” The Christian message acknowledges that time runs towards an end, and that we move towards the end of that time which is our time. Many people—but not the Bible—speak loosely of the “hereafter” or the “life after death.” Even in our liturgies eternity is translated by “World without end.” However, the World, by its very nature, is that which comes to an end. If we want to speak in truth without foolish, wishful thinking, we should speak about the eternal that is neither timelessness nor endless time. The mystery of the future is answered in the eternal of which we may speak in images taken from time. However, if we forget that the images are images, we fall into absurdities and self-deceptions. There is no time after time, but there is eternity above time. #RandolphHarris 5 of 16

Time is like a jigsaw puzzle. Each edge piece of a puzzle interlocks with two others to form the puzzle’s framework and give structure and support to the puzzle as a whole. Each piece has a unique design and cut that ensures just the right place to fit within the puzzle. Each morning, people from the edge pieces that interlock to create a safe environment and give support to one another and the whole. Each morning, they provide just the right place for every individual to fit safely and securely. The community members are strength and stability, and like the edge pieces, they do not stand alone in this responsibility. There are always others to support and assist, ensuring that every person has a place. The spirits temper the movements of bodily parts. Some infectious diseases are chiefly in the spirits, and not so much in the humours. We have complex and contradictory feelings toward the freedom and independence and self-determination of the individuals and countries: we desire these and are proud of the past support we have given to such tendencies, and yet we are often frightened by what they may mean. We tend to value and respect the dignity and worth of each individual, yet when we are frightened, we move away from this direction. Suppose we presented ourselves in some such fashion, openly and transparently, in our foreign relations. We would be attempting to be the nation which we truly are, in all our complexity and even contradictoriness. What would be the result? #RandolphHarris 6 of 16

If we, as a country, were more open and transparent in our foreign relations, it seems the results would be similar to the experiences of a client when one is more truly that which he or she is. Let us look at some of the probable outcomes. We would be much more comfortable, because we would have nothing to hide. We could focus on the problem at hand, rather than spending our energies to prove that we are moral or consistent. We could use all of our creative imagination in solving the problem, rather than in defending ourselves. We could openly advance both our selfish interests, and our sympathetic concern for others, and let these conflicting desires find the balance which is acceptable to us as a people. We could freely change and grow in our leadership position, because we would not be bound by rigid concepts of what we have been, must, ought to be. We would find that we were much less feared, because others would be less inclined to suspect what lies behind the façade. We would, by our own openness, tend to bring forth openness and realism on the part of others. We would tend to work out the solutions of World problems on the basis of the real issues involved, rather than in terms of the facades being worn by the negotiating parties. In short what I am suggesting by this fantasied example is that nations and organizations might discover, as have individuals, that it is a richly rewarding experience to be what one deeply is. #RandolphHarris 7 of 16

I am suggesting that this view contains the seeds of a philosophical approach to all of life, that it is more than a trend observed in the experience of clients. Feeling rules are what guide emotion work by establishing the sense of entitlement or obligation that governs emotional exchanges. This emotion system works privately, often free of observation. It is a vital aspect of deep private bonds and also affords a way of talking about them. It is a way of describing how—as parents and children, wives and husbands, friends and lovers—we intervene in feelings in order to shape them. What are feeling rules? How do we know they exist? How do they bear on deep acting? We may address these questions by focusing on the pinch between “what I do feel” and “what I should feel,” for at this spot we get our best view of emotional convention. Now, when we take a closer look at the whole person, we find that there are six basic aspects in our lives as individual human beings—six things inseparable from every human life. These together and in interplay make up human nature. Thought (images, concepts, judgments, inferences), feeling (sensation, emotion), choice (will, decision, character), body (action, interaction with the physical World), social context (personal and structural relations to others), and soul (the factor that integrates all of the above to form one life. #RandolphHarris 8 of 16

Simply put, every human being thinks (has a thought life), feels, chooses, interacts with one’s body and its social context, and (more of less) integrates all of the foregoing as parts of one life. These are the essential factors in a human being, and nothing essential to human life falls outside of them. The ideal of the spiritual life in the Christian understanding is one where all of the essential parts of the human self are effectively organized around Go, as they are restored and sustained by him. Spiritual formation in Christ is the process leading to that ideal end, and its result is love of God with all of the hearts, soul, mind, and strength, and of the neighbor as oneself. The human self is then fully integrated under God. The salvation or deliverance of the believer in Christ is essentially holistic or whole-life. David the psalmist, speaking of his own experience but prophetically expressing the understanding of Jesus the Messiah, said, “I bless the LORD who gives me counsel; in the night also my heart instructs me. I keep the LORD always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my soul rejoices; my body also rests secure,” reports Psalm 16.7-9. Note how many aspects of the self are explicitly involved in this passage: the mind, the will, the feeling, the soul, and the body. #RandolphHarris 9 of 16

A major part of understanding spiritual formation in the Christian traditions is to follow closely the way the biblical writings repeatedly and emphatically focus on the various essential dimensions of the human being and their role in life as a whole. We will draw from spiritual understanding the incentive to keep on with our quest and the courage to set higher goals. To learn from God in this total-life immersion is ow we seek first His kingdom and His righteousness. The outcome is that we increasingly are able to do all things, speaking or acting, as I Christ were doing them. As apprentices of Christ we are not learning how to do some special religious activity, but how to live every moment of our live from the reality of God’s kingdom. I am learning how to live my actual life as Jesus would if He were me. No matter what my profession is, I am in full-time Christian service no less than someone who earns his or her living in a specifically religious role. Jesus stands beside me and teaches me in all I do to live in God’s World. He shows me how, in every circumstance, to reside in His word and thus be a genuine apprentice of His—His disciple indeed. This enables me to find the reality of God’s World everywhere I may be, and thereby to escape from enslavement to sin and evil. We become able to do what we know to be good and right, even when it is humanly impossible. Our lives and words become constant testimony of the reality of God. #RandolphHarris 10 of 16

When, for example, an architect facing a difficult architectural job, one must know how to integrate it into the kingdom of God as much as someone attempting to win another to Christ or preparing a lesson for a congregation. Until we are clear on this, we will have missed Jesus’ connection between life and God and will automatically exclude most of our everyday lives from the domain of faith and discipleship. Jesus lived most of His life on Earth as a blue-collar worker, someone we might describe today as an independent contractor. In His vocation He practiced everything He later taught about in life in the kingdom. It is important to move away from derogatory language against others, calling them twits, jerks, or idiots, and increasingly mesh with the respect and endearment for persons that naturally flows from God’s way. This in turn transforms all of my dealings with others into tenderness and makes the usual coldness and brutality of human relations, which lays a natural foundation for unspeakable actions, simply unthinkable. Our mind and heart will keep coming back to God’s grace. The grace of God is so inexhaustible and at times overwhelming. “Grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever more! Amen,” reports 2 Peter 3.18. #RandolphHarris 11 of 16

Growing in the grace of God allows one to become acquainted with elements of our experience which have in the past been denied to awareness as too threatening, too damaging to the structure of the self. One finds one’s experiencing these feelings fully, completely, in the relationship, so that for the moment one is one’s fear, or one’s anger, or one’s tenderness, or one’s strength. And as one lives these widely varied feelings, in all their degrees of intensity, one discovers that one has experienced oneself, that one is all these feelings. One finds that one’s behavior changing in constructive fashion in accordance with one’s newly experienced self. One approaches the realization that one no longer needs to fear what experience may hold, but can welcome it freely as a part of one’s changing and developing self. However, it seems to me that the good life is not any fixed state. It is not, in my estimation, a state of virtue, or contentment, or nirvana, or happiness. It is not a condition in which the individual is adjusted, or fulfilled, or actualized. It is not a state of drive-reduction, or tension-reduction, or homeostasis. I believe that all of these terms have been used in ways which imply that if one or several of these states is achieved, then the goal of life have been achieved. Certainly, for many people happiness, or adjustment, are seen as states of being which are synonymous with the good life. #RandolphHarris 12 of 16

Social scientists have frequently spoken of the reduction of tension, or the achievement of homeostasis or equilibrium as if these states constituted the goal of the process of living. So it is with a certain amount of surprise and concern that I realize that my experience supports none of these definitions. If I focus on the experience of those individuals who seem to have evidenced the greatest degree of movement during the spiritual and therapeutic relationship, and who, in the years following this relationship, appear to have made and to be making real progress toward the good life, then it seems to me that they are not adequately described at all by any of these terms which refer to fixed states of being. I believe they would consider themselves insulted if they were described as adjusted, and they would regard it as false if they were described as happy or contented or even actualized. As I have known them I would regard it as most inaccurate to say that all their dive tensions have been reduced, or that they are in a state of homeostasis. So I am forced to ask myself whether there is any way in which I can generalize about their situation, any definition which I can give of the good life which would seem to fit the facts as I have observed them. I find this not at all easy, and what follows is stated very tentatively. #RandolphHarris 13 of 16

The good life is a process, not a state of being. It is a direction, not a destination. The direction which constitutes the good life is that which is selected by the total organism, when there is psychological freedom to move in any direction. This organismically selected direction seems to have certain discernible general qualities which appear to be the same in a wide variety of unique individuals. The good life, from the point of view of my experience, is the process of movement in a direction which the human organism selects when it is inwardly free to move in any direction, and the general qualities of this selected direction appear to have a certain universality. Many people, however, seem to be morally bankrupt—completely devoid of any decent moral qualities. And it is just about the worst thing you can say about a person. A lot of people are also spiritually bankrupt. Spiritual bankruptcy is a most absolute state. It means we have nothing to give to God. Salvation is a gift from God; it is entirely by grace through faith—not by works. People living the good life are righteous and the process seems to involve an increasing openness to the experience. It is the polar opposite of defensiveness. Defensiveness is an organism’s response to experiences which are perceived or anticipated as threatening, as incongruent with the individual’s existing picture of oneself, or of oneself in relationship to the World. #RandolphHarris 14 of 16

These threatening experiences are temporarily rendered harmless by being distorted in awareness, or being denied to awareness. I quite literally cannot see, with accuracy, those experiences, feelings, reactions in myself which are significantly at variance with the picture of myself which I already possess. A large part of the process of therapy is the continuing discovery by the client that one is experiencing feelings and attitudes which heretofore one has not been able to be aware of, which one has not been able to own as being a part of oneself. If a person could be fully open to one’s experience, however, every stimulus—whether originating within the organism or in the environment—would be freely relayed through the nervous system without being distorted by any defensive mechanism. There would be no need of the mechanism of subception whereby the organism is forewarned of any experience threatening to the self. On the contrary, whether the stimulus was the impact of a configuration of form, color, or sound in the environment on the sensory nerves, or a memory trace from the past, or visceral sensation of fear or pleasure or disgust, the person would be living it, would have it completely available to awareness. Thus, one aspect of this process which I am naming the good life appears to be a movement away from the pole of defensiveness toward the pole of openness to experience. #RandolphHarris 15 of 16

The individual living the good life is becoming more able to listen to oneself, to experience what is going on within oneself. One is more open to one’s feelings of fear and discouragement and pain. One is also more open to one’s feelings of courage, and tenderness, and awe. One is free to live one’s feelings subjectively, as they exist in one, and also free to be aware of these feelings. One is more able fully to live the experiences of one’s organism rather than shutting them off. Almighty and everlasting God, Who hast made known the Incarnation of Thy Word by the testimony of a glorious star, which when the wise men be held, they adored Thy Majesty with gifts; grant that the star of Thy righteousness may always appear in our hearts, and our treasure consist in giving thanks to Thee; through Jesus Christ our Lord. O God, the Enlightener of all nations, grant Thy people to enjoy perpetual peace; and pour into our hearts that radiant light which Thou didst shed into the minds of the wise men; thought Jesus Christ Our Lord. “Behold, O Lord, thou hast smitten us because of our iniquity, and hast driven us forth, and for these many years we have been in the wilderness; nevertheless, thou hast been merciful unto us. O Lord, look upon me in pity, and turn away thine anger from this thy people, and suffer not that they shall go forth across this raging deep in darkness; but behold these things which I have molten out of rock,” reports Ether 3.3. #RandolphHarris 16 of 16

CRESLEIGH MEADOWS AT PLUMAS RANCH

Plumas Lake, CA | from the mid $300’s

Coming Soon!

Cresleigh homes gives emphasis to detail and authenticity in their designs, remaining true to a style architecturally, while updating floor plans to create a modern, comfortable home. This combination of classic architectural style and easy livability add up to solid, long-lasting value. Today, there is a return to traditionalism and pure styles. People want the look and feel of an older home with the amenities and comforts of modern floor planning. Elaborate master bedroom suites, cozy country kitchens, libraries, media centers, and great rooms are all part of what makes a plan livable.

Cresleigh Meadows is coming soon! Found just north of Feather River Boulevard, Cresleigh Meadows is home of the largest neighborhood in Plumas Ranch as well as the popular Bear River Park. With four floor plans available, ranging from approximately 2,000 – 3,500 square feet offering, three to five bedrooms, we are certain you will find the home that fits your needs and lifestyle. Popular design elements include open floor plans, large kitchen islands, and flex spaces are staples in Cresleigh homes. Multi-generational living options also available in select homes. https://cresleigh.com/cresleigh-meadows-at-plumas-ranch/

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One Must be Able to Turn to the Soul with Clear Confidence that there they Can Freely Seek the Whole Unvarnished and Uncompromised Truth!

November 25, 2019 10:02 pm

Anything short of God is not rational, anything more than God is not possible. If the human mind be in truth the triadic structure of impression, reflection, and reaction, we think the outset of this dynamic has allowed access to the spirit of God, which is the superb, the supreme act of truly great civilizations. Of all the creations that purport to link humanity with the divine, the soul stands virtually alone in accomplishing this mission. We always knew humans tried to achieve the impossible, that one was a proud, confused, and stubborn being and because of that got themselves into mischief. Humans want above all to endure and prosper, to achieve immortality in some way. Because humans know they are mortal, the things they want most to deny is their mortality. Mortality is connected to the natural, terrestrial side of existence; and so beings reach beyond and away from that side. So much so that people try to deny finitude completely. However, humans not only have a fear of death, but also a fear of life. There are called twin fears. Still humans do not actually live stretched openly on a rack of cowardice and terror; if they did, they could not continue on with such apparent equanimity and thoughtlessness. Human’s fears are buried deeply by repression, which gives to everyday life its tranquil façade; only occasionally does the desperation show through, and only for some people. #RandolphHarris 1 of 17

You are today where your thoughts have brought you; you will be tomorrow where your thoughts take you. It is repression, then, that great discovery of psychoanalysis, that explains how well people can hide their basic motives even from themselves. However, people also live in a dimension of carefreeness, trust, hope, and joy which gives them a buoyancy beyond that which repression alone could give. In a general way, all educated people know what reflex action means. It means that the acts we perform are always the result of outward discharged from the nervous centres, and that these outward discharges are themselves the result of impression from the external World, carried in along one or another of our sensory nerves. The symbolic engineering of culture gives beings a new and durable life beyond that of the body. The dynamic of human misery on this planet all stems from humans trying to be other than one is, trying to deny their terrestrial nature. This is the cause of all psychic illness, sadism, and war. The mean of rational opinion, the centre of gravity of all attempts to solve the riddle of life—some falling below it by defect, some flying above it by excess, itself alone satisfying every mental need in strictly normal measure. Our gain will thus in the first instance be psychological. #RandolphHarris 2 of 17

God may be called the normal object of the mind’s belief. Whether over and above this he be really the living truth is another question. If he is, it will show the structure of our mind to be in accordance with the nature of reality. Whether it be or not in such accordance is, it seems to me, one of those questions that belong to the province of personal faith to decide. Each one of us is entitled to either to doubt r to believe in the harmony between one’s faculties either to doubt or to believe in the harmony between one’s faculties and truth; and that, whether one doubt or believe, one does alike on one’s personal responsibility and risk. People so willingly give over their destiny to the state and a great leader because tit is the politician who promises to engineer the World, to raise beings above their natural destiny, and so beings put their whole true in them. The central power promised to give them unlimited immunities and prosperities. Humans have tried to avoid the natural plagues of existence by giving themselves over to structures which embody immunity power, but they only have succeeded in laying waste to themselves with the new plagues unleased by their obedience to the politicians. We describe politicians as political plague-mongers. They are the ones who lie to the people about the real possibility and launch humankind on impossible dream which take impossible tolls of real life. #RandolphHarris 3 of 17

The conceiving or theorizing faculty—the mind’s middle department—functions exclusively for the sake of ends that do not exist at all in the World of impression we receive by way of our senses, but are set by our emotional and practical subjectivity altogether. It is a transformer of the World of our impressions into a totally different World—the World of our conception: and the transformation is effected in the interest of our volitional nature, the definite subjective purposes, preferences, fondness for certain effects forms, orders, and not the slightest motive would remain for the brute order of our experience to be remodeled at all. But, as we have the elaborate volitional constitution we do have, the remodeling must be effected; there is no escape. The World’s contents are given to each of us in an order so foreign to our subjective interests that we can hardly by an effort of the imagination picture to ourselves what it is like. We have to break that order altogether—and by picking out from it the items which concern us, and connecting them with others far away, which we say “belong” with them, we are able to make out definite threads of sequence and tendency; to foresee particular liabilities and get ready for them; and to enjoy simplicity and harmony in place of what was chaos. #RandolphHarris 4 of 17

However, once you base your whole life-striving on a desperate lie and try to implement that lie, try to make the World just the opposite of what it is, then you instrument your own undoing. You are spoiling everything for yourself, contaminating your purity and brining disease and weakness into your vitality. Then you have a mandate to launch a political campaign to make the World pure. Hardly anyone knows the names of the real benefactors of humankind, whereas every child knows that name of the generals of the political plague. Natural science is constantly drilling into human’s consciousness that fundamentally one is a lower than a worm’s belly in the Universe. The political plague-monger is constantly harping on chaos and destruction, but has no ideas how to make life easier on the people. This is thrusting people into the shadow World. The shadow is the other side. It is the expression of our own imperfection and Earthliness, the negative which is incompatible with the absolute values. The shadow becomes a dark thing in one’s own psyche, an inferiority which none the less really exists even though dimly suspected. The person wants to get away from this inferiority, naturally; one wants to jump over one’s own shadow. The most direct way of doing this is by looking for everything dark, inferior, and culpable in others. #RandolphHarris 5 of 17

Humans are not comfortable with guilt, it strangles them, literally is the shadow that falls over their existence. The guilt-feeling is attributable to the apperception of the shadow. This guilt-feeling based on the existence of the shadow is discharged from the system in the same way both by the individual and the collective—that is to say, by the phenomenon of the projection of the shadow. The shadow, which is in conflict with the acknowledged values [for instance, the cultural façade over terrestrial being] cannot be accepted as a negative part of one’s own psyche and is therefore projected—that is, it is transferred to the outside World and experienced as an outside object. It is combated, punished, and exterminated as the alien out there instead of being dealt with as one’s own inner problem. We have the dynamic for the classic and age-old expedient for discharging the negative forces of the psyche and the guilt: scapegoating. It is precisely the split-off sense of inferiority and immoral which is projected onto the scapegoat and then destroyed symbolically with one. When people stigmatize others or hurt others for no reason all the many reasons adduced, there is one reason that goes right into the heart of mind of each person, and that is the projection of the shadow. #RandolphHarris 6 of 17

The principal and indeed the only thing that is wrong with the World is humans. Given what both the stigmatized and the normal introduce into mixed social situations, it is understandable that all will not go smoothly. We are likely to attempt to carry on as though in fact one is wholly fitted one of the types of persons naturally available to us in the situation, whether this means treating one as someone better than we feel one might be or someone worse than we feel one probably is. If neither of these tacks is possible, then people may try to act as if the individual were a non-person, and not present at all as someone of whom ritual notice is to be take. One, may in turn, is likely to go along with these strategies, at least initially. In consequence, attention is furtively withdrawn from its obligatory targets, and self-consciousness and other-consciousness occurs, expressed in the pathology of interaction—uneasiness. In social situations with an individual known or perceived to have stigma, we are likely, then, to employ categorizations that do not fit, and we and the stigmatized individual is likely to become the more adept at managing them. One who always wears the mask of a friendly being must at last gain a power over friendliness of disposition, without which the expression itself of friendliness is not to be gained—and finally friendliness of disposition gains the ascendancy over one—one is benevolent. #RandolphHarris 7 of 17

We all do a certain amount of acting. However, we may act in two ways. In the first way, we try to change how we outwardly appear. The action is the body language, the put-on sneer, the posed shrug, the controlled sigh. This is surface acting. The other way is deep acting. Here, display is a natural result of working on feeling; the actor does not try to seem happy or sad but rather expresses spontaneously a real feeling that has been self-induced. In deep acting and surface acting, feelings do not erupt spontaneously or automatically. In both cases the actor has learned to intervene—either in creating the inner shape of a feeling or in shaping the outward appearance of one. In surface acting, the expression on my face or the posture of my body feels put on. It is not part of me. In deep acting, my conscious mental work—the effort to imagine a tall surgeon looming over me, for example—keeps the feeling that I conjure up from being part of myself. Thus in either method, an actor may separate what it takes to act from the idea of a central self. However, whether the separation between “me” and my face or between “me” and my feeling counts as estrangement depends on something else—the outer context. In the World of the theater, it is an honorable art to make maximum use of the resources of memory and feeling in stage performance. In private life, the same resources can be used to advantage, though to a lesser extent. #RandolphHarris 8 of 17

However, when we enter the World of profit-and-loss statements, when the psychological costs of emotional labor are not acknowledged by the company, it is then that we look at these otherwise helpful separations of “me” from my face and my feeling as potentially estranging. In surface acting the actor does not really experience the World from an imperial viewpoint, but one works at seeming to. What is on the actor’s mind? The audience, which is the nearest mirror to one’s own surface. This type of art is less profound than beautiful. It is more immediately effective than truly powerful; [its] form is more interesting than its content. It acts more on your sense of sound and sight than on your soul. Consequently it is more likely to delight than to move you. You can receive great impressions through this art. But they will neither warm your soul nor penetrate deeply into it. Their effect is harp but not lasting. Your astonishment rather than your faith is aroused. Only what can be accomplished through surprising theatrical beauty or picturesque pathos lies within the bounds of this art. However, delicate and deep human feelings are not subject to such technique. They call for natural emotions at the very moment in which they appear before you in the flesh. They call for the direct cooperation of nature itself. #RandolphHarris 9 of 17

There are two ways of doing deep acting. One is by directly exhorting feeling, the other by making indirect use of a trained imagination. Only the second is true Method acting. However, in either case the acting of passions grows out of living in them. People sometimes talk as much about their efforts to feel (even if these efforts fail) as they do not about having feelings. In the flow of experience, there are occasional common but curious shades of will—will to evoke, will to suppress, and will to somehow allow a feeling, as in “I finally let myself feel sad about it.” Sometimes there is only a social custom in mind—as when a person wishes to feel sad at a funeral. However, other times there is a desperate inner desire to avoid pain. Some people fight against love, they fight against grief, they fight against anger. All of these emotions are linked. One man’s effort to prevent himself from feeling love made him remind himself when he touched, moved, overwhelmed by the sights and smell of her, or a sight and smell which recalled her, or passing their old house or eating their foods, or walking on their streets; do not do this, do not feel. First he succeeded in removing her from the struggle. He lost his love. He lost his anger. She became a limited idea, like a newspaper death notice. He did not lose her entirely, but chipped away at it: do not, do not, do not, he would remind himself in the middle of the night; do not feel; and then dream what he could. #RandolphHarris 10 of 17

There are almost like orders to a contrary horse (whoa, giddyup, steady now), attempts to exhort feelings as if feeling can listen when it is talked to. It also presupposes an aspiration to feel. The being who fought against love wanted to feel the same about his former wife as he thought she felt about him; if he was a limited idea to her, he wanted her to be that for him. A country lover in twelfth-century France or a fourteen-year-old American female rock fan might have been more disposed to aspire to one-sided love, to want it that way. Deep acting comes with its social stories about what we aspire to feel. Coaching our emotions only addresses the capacity to duck a signal, to turn away from what evokes feeling. It does not move to the home of the imagery, to that which gives power to a sight, a sound, or a smell. It does not involve the deeper work of retraining the imagination. Ultimately, direct prods to feeling are not based on a deep look into how feeling works, and for this reason people are not under any circumstances use action which is directed immediately at the arousing of feeling for its own sake. The man who wanted to fight off love for his former wide might have approached the situation differently. First, it may have been more effective to use emotion memory: he might consider remembering the times he had felt furious at his wife’s thoughtlessness or cruelty. #RandolphHarris 11 of 17

It might have helped the man forget his feelings for his wife if he focused on one most exasperating instance of this, reevoking all the circumstances. Perhaps she had forgotten his birthday, had made no effort to remember, and failed to feel badly about it afterwards. Then he would use the “if” supposition and say to himself: “How would I feel about her if this is what she really was like?” He would not prompt himself not to feel love; rather he would keep alive the cruel episode of the forgotten birthday and substation the “if.” He would not, then, fall naturally out of love. He would actively conduct himself out of love through deep acting. To store a wealth of emotion memories, the actor must remember experiences emotively. However, to remember experiences emotively, one must first experience them in that way too, perhaps with an eye to using the feelings later. The mind acts as a magnet to reusable feeling. So the conceiving of emotion memory as a noun, as something one has, brings with it a conceiving of memory and of spontaneous experience itself as also having the qualities of a useable, nounlike thing. Feeling—whether at the time, or as it is recalled, or as it is later evoked in acting—is an object. It may be a valuable object in a worthy pursuit, but it is an object nonetheless. Some feelings are more valuable object than others, for they are more richly associated with other memorable events: a terrifying train ride may recall a childhood fall or nightmare. #RandolphHarris 12 of 17

However, memory is not enough. The memory, like any image drawn to mind, must seem real now. The actor must believe that an imagined happening really is happening now. To do this, the actor makes up an “as if,” a supposition. One actively suspends the usual reality testing, as a child does at play, and allows a make-believe situation to seem real. Often the actor can manage only a precarious belief in all of an illusion, and so one breaks it up into sturdier small details, which take one by one are easier to believe: “if I ere in a terrible storm” is chopped up into “if my eyebrows were wet and if my shoes were soaked.” The big if is broken into many little ones. The furnishings of the physical stage—a straight horse-hair chair, a pointer leaning against the wall—are used to support the actor’s if. Their purpose is not to influence the audience, as in surface acting, but to help convince the person doing deep acting that the if events are really happening. You have got to get to the stage of life where going for it is more important than winning or losing. It appears that the goal the individual most wishes to achieve, the end which one knowingly and unknowingly pursues, is to become oneself. When people are facing troubles because of their unique combination of difficulties, it is important to make them feel free and safe. #RandolphHarris 13 of 17

To help others, we have to understand the way one feels in one’s own inner World, to accept one as he or she is, to create an atmosphere of freedom in which one can move in one’s thinking and feeling and being, in any direction one desires. How does the individual use this freedom? It is my experience that one uses it to become more and more oneself. One begins to drop the false fronts, or the masks, or the roles, with which one has a faced life. One appears to be trying to discover something more basic, something more truly oneself. At first one lays aside mask which one is to some degree aware of using. We can use our relationships to explore, to examine the various aspect of our own experience, to recognize and face up to the deep contradictions which one often discovers. One learns how much of this behavior even how much of the feeling one experiences, is not real, is not something which flows from the genuine reactions of one’s organism, but is a façade, a front, behind which one has been hiding. One discovers how much of one’s life is guided by what one thinks one should be, not by what one is. Often one discovers that one exists only in response to the demands of others, that one seems to have no self of one’s own, that one is only trying to think, and feel, and behave in the way that others believe one ought to think, and feel and behave. #RandolphHarris 14 of 17

The dilemma of the individual, the most common despair is to be in despair at not choosing, or willing, to be oneself; but that the deepest form of despair is to choose to be another than oneself. On the other hand to will to be that self which one truly is, is indeed the opposite of despair, and this choice is the deepest responsibility of humans. Exploring the reality of self is often a painful and troubling search. This exploration becomes even more disturbing when one finds oneself involved in removing the false faces which one had not known were false faces. One begins to engage in the frightening task of exploring the turbulent and sometimes violent feelings with in oneself. To remove a mask which one has thought was part of one’s real self can be a deeply disturbing experience, yet when there is freedom to think and feel and be, the individual moves toward such a goal. Many people who put up a false front, if the wall, the damn, is not maintained, then everything will be swept away in violence of the feelings that one discovers pent-up in one’s private World. Yet it also illustrates the compelling necessity which the individual feels to search for and become oneself. It also begins to indicate the way in which the individual determines the reality in oneself—that when one fully experiences the feelings which at an organize level one is, as one experiences self-pity, hatred, and love, then one feels an assurance that one is being a part of one’s real self. #RandolphHarris 15 of 17

We cannot simply repair people for more bad use of themselves. Every time a timid husband or a hardworking wife is helped to fuller functioning and changed ways, a tiny sector of society has been changed. Every time a son is released from morbid dependency upon his parents or slavish conformity to his father’s orders, a victory in the struggle for political freedom has been gained. If the father or mother can be enlightened, so much better. In such cases, the tyrannical government exists in the home; but the home is a microcosm of society at large. The purpose for which the society came into being is freedom, albeit responsible freedom. Whilst there are parts of our nature which remain still undeveloped, we are not complete humans. It is the wholeness of one’s bodily, mental, and spiritual being that humans must develop. Results will best prove the soundness of the integrated path, the effectiveness of the integrated personality. Humans are a many-sided being. One’s development must accordingly be correlated with this fact. The whole psyche of humans must get into this task of self-spiritualization. Feeling alone cannot do it, will alone cannot do it, thinking alone cannot do it, and initiating alone cannot do it. Every element must contribute to it and be shaped by it. #RandolphHarris 16 of 17

Let us have faith that right makes right; and in that faith let us to the end dare to do our duty as we understand it. O God, who by the light of Thy Word scatterest away the darkness of ignorance, increase in our hearts the power of faith which Thou hast given; that no temptations may avail to quench the fire which Thy grace hath caused to be enkindled; through Jesus Christ our Lord. We beseech Thee, O Lord, in Thy loving kindness, to pour Thy holy light into out souls; that we may ever be devoted to Thee, by Whose wisdom we were created, and by Whose providence we are governed; through Jesus Christ our Lord. Let our prayer, O Lord, come before Thee in the morning. Thou didst take upon Thee our feeble and suffering nature; grant us to pass this day in gladness; and peace, without stumbling and without stain; that reaching the eventide without any temptation, we may praise Thee the eternal King: though Thy mercy, O our God, Who art blessed, and dost live, and govern all things, World without end. In the evening, and mourning, and noonday, we praise Thee, we bless Thee, we thank Thee, and pray Thee, Master of all, to direct our prayers as incense before Thee; and let not our hearts turn away to words of thoughts of wickedness, but rescue us from all thing that hunt our souls. For to Thee, Lord, Lord our eyes look up, and our hope is Thee. Confound us not, O our God. #RandolphHarris 17 of 17

Cresleigh Homes

Mills Station at Cresleigh Ranch | Residence 3

This week, follow Abbie Johnson on a tour of #MillsStationResidence 3 at #CresleighRanch! This home is highly customizable, with 3-4 bedrooms, 3 & 1/2 bath, covered patio, extendable living space, and more! Visit our website to use the interactive blueprint tool, or schedule a tour with us to see this home for yourself! Link: https://cresleigh.com/mills-station/residence-3/

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The Challenges You Face in Your Own Life Experience Will be Trying, to Say the Least, for it Has a Glory and Naught Else Can Share it!

October 24, 2019 12:51 am

I have guest here! Where exactly did you come from? It is once in a blue Moon a boat ties up at my dock. However, you are most welcome. We are very private here, you understand, I cannot invite you to stay. But these are all golden dreams. On, tell me, who was it first announced, who was it first proclaimed, that beings only do nasty things because one does not know one’s own interests; and that if one were enlightened, if one’s eyes were opened to one’s real normal interests, beings would at once cease to do nasty things, would at once become good and noble because, being enlightened and understanding one’s real advantage, one would see one’s own advantage in the good and nothing else, and we all know that not one being can, consciously, act against one’s own interests, consequently, so to say, through necessity, one would begin doing good? Oh, the babe! Oh, the pure, innocent child! Why, in the first place, when in all these thousands of years has there been a time when beings have acted only from their own interest? What is to be done with the millions of facts that bear witness that beings, consciously, that is, fully understanding their real interest, have left them in the background and have rushed headlong on another path, to meet peril and danger, compelled to this course by nobody and by nothing, but, as it were, simply disliking the beaten track, and have obstinately, willfully, struck out another difficult, absurd way, seeking it almost in the darkness. #RandolphHarris 1 of 16

So, I suppose, this obstinacy and perversity were pleasanter to them than any advantage…Advantage! What is advantage? And will you take it upon yourself to define with perfect accuracy in what the advantage of beings consists? And what, if it so happens that a being’s advantage, sometimes, not only may, but even must, consist in one’s desiring in certain cases what is harmful to oneself and not advantageous. And if so, there can be such a case, the whole principle falls into dust. What do you think—are there such cases? You laugh; laugh away gentlemen, but only answer me: have being’s advantages been reckoned up with perfect certainty? Are there not some which not only have been included but cannot possibly be included under any classification? You see, you gentlemen and ladies have, to the best of my knowledge, taken your whole register of human advantages from the averages of statistical figures and political-economical formulas. Your advantages are prosperity, wealth, freedom, peace—and so on, and so on. So that the being who should, for instance, go openly and knowingly in opposition to all that list would, to your thinking, and indeed mine too, of course, be an obscurantist or an absolute mad person: would not one be? However, you know, this is what is surprising: when they reckon up human advantages, why does it so happen that all these statisticians, sages, and lovers of humanity invariably leave out one? #RandolphHarris 2 of 16

They do not even take it into their reckoning in the form in which it should be taken and the whole reckoning depends upon that. It would be no great matter, they would simply have to take it, this advantage, and add it to the list. However, the trouble is, that this strange advantage does not fall under any classification and is not in place in any list. I have a friend for instance…Ech! Gentlemen and ladies, but of course he is your friend, too; and indeed there is no one, no one, to whom he is not a friend! When he prepares for any undertaking this gentleman immediately explains to you, elegantly and clearly, exactly how he must act in accordance with the laws of reason and truth. What is more, he will talk to you with excitement and passion of the true normal interest of humans; with irony he will upbraid the short-sighted fools who do not understand their own interests, nor the true significance of virtue; and, within a quarter of an hour, without any sudden outside provocation, but simply through something inside one which is stronger than all one’s interests, one will go off on quite a different track—that is, act in direct opposition to what one just been saying about oneself, in opposition to the laws of reason, in opposition to one’s own advantage—in fact, in opposition to everything…I warn you that my friend is a compound personality, and therefore it is difficult to blame him as an individual. #RandolphHarris 3 of 16

The fact is, gentlemen and ladies, it seems there must really exist something that is dearer to almost every being than one’s greatest advantages, or (not to be illogical) there is a most advantageous advantage (the very one omitted of which we spoke just now) which is more important and more advantageous than all other advantages, for the sake of which a being if necessary is ready to act in opposition to all laws; that is, in opposition to reason, honour, peace, prosperity—in fact, in opposition to all those excellent and useful things if only one can attain that fundamental, most advantageous advantage which is dearer to him than all. “Yes, but it is advantage all the same” you will retort. However, excuse me, I will make the point clear, and it is not a case of playing upon words. What matters is, that this advantage is remarkable from the very fact that it breaks down all our classifications, and continually shatters every system constructed by lovers of humankind for the benefit of humankind. In fact, it upsets everything. However, before I mention this advantage to you, I want to compromise myself personally, and therefore I boldly declare that all these fine systems—all these theories for explaining to humankind their real normal interests, in order that inevitably striving to pursue these interests they may at once become good and noble—are, in my opinion, so far, mere logical exercises! Yes, logical exercises. #RandolphHarris 4 of 16

Why, to maintain this theory of the regeneration of humankind by means of the pursuit of one’s own advantage is to my mind almost the same thing as…as to affirm, for instance, following Buckle, that through civilization humankind becomes softer, and consequently less bloodthirsty, and less fitted for warfare. Logically it does not seem to follow from one’s arguments. However, beings have such a predilection for systems and abstract deductions that one is ready to distort the truth intentionally, one is ready to deny the evidence of one’s senses only to justify one’s logic. I take this example because it is the most glaring instance of it. Only look about you: blood is being spilt in streams, and in the merriest ways, as though it were champagne. Take the whole of the nineteenth century in which Buckle lived. Take Napoleon—the Great and also the present one. Take North America—the eternal union. Take the farce of Schleswig-Holstein…And what is it that civilization softens in us? The only gain of civilization for humankind is the greater capacity for variety of sensations—and absolutely noting more. And through the development of this many-sidedness beings may come to finding enjoyment in bloodshed. In fact, this has already happened to them. Have you noticed that it is the most civilized gentlemen who have been the subtlest slaughterers, to whom the Attilas and Stenka Razins could not hold a candle, and if they are not so conspicuous as the Attilas and Stenka Razins it is simply because they are so often met with, are so ordinary and have become so familiar to us. #RandolphHarris 5 of 16

In any case civilization has made humankind if not more bloodthirsty, at least more vilely, more loathsomely blood-thirsty. In old days one saw justice in bloodshed and with one’s conscience at peace exterminated those one thought proper. Now we do think bloodshed abominable and yet we engage in this abomination, and with more energy than ever. Which is worse? Decide that for yourselves. They say that Cleopatra (excuse an instance from Roman history) was fond of sticking gold pins into her slave-girls breasts and derived gratification from their screams and writhings. You will say that that was in the comparatively barbarous times; that these barbarous times too, because also, comparatively speaking, pins are stuck in even now; that though beings have now learned to see more clearly than in barbarous ages, one is still far from having learnt to act as reason and science would dictate. However, yet you are fully convinced that one will be sure to learn when one gets rid of certain old bad habits, and when common sense and science have completely re-educated human nature and turned it in a normal direction. You are confident that then beings will cease from intentional error and will, so to say, be compelled not to want to set one’s will against one’s normal interests. That is not all; then, you say, science itself will teach beings (through to my mind it is a superfluous luxury) that one never has really had any caprice or will of one’s own, and that one is something of nature of a piano-key or the stop of an organ, an that there are, besides, things called the laws of nature; so that everything one doe is not done by one’s willing it, but is done of itself, by the laws of nature. #RandolphHarris 6 of 16

Consequently we have only to discover these laws of nature, and beings will no longer have to answer for their actions and life will become exceedingly easy for one. All human actions will then, of course, be tabulated according to these laws, mathematically, like tables of logarithms up to 108,000, and entered in an index; or, better still, there would be published certain edifying works of the nature of encyclopedic lexicons, in which everything will be so clearly calculated and explained that there will be no more incidents or adventures in the World. Then—this is all what you say—new economic relations will be established, all ready-made and worked out with mathematical exactitude, so that every possible question will vanish in the twinkling of an eye, simply because every possible answer to it will be provided. Then the “Palace of Crystal” will be built. Then…In fact, those will be halcyon days. Of course there is no guaranteeing (this is my comment) that it will not be, for instance, frightfully dull then (for what will one have to do when everything will be calculated and tabulated?), but on the other hand everything will be extraordinarily rational. Of course boredom may lead you to anything. It is boredom sets one sticking golden pins into people, but all that would not matter. What is bad (this is my comment again) is that I dare say people will be thankful for the gold pins then. Beings are stupid, but one is so ungrateful that you could not find another like one in all creation. #RandolphHarris 7 of 16

I, for instance, if all of a sudden, apropos of nothing, in the midst of general prosperity a gentleman with an ignoble, or rather with a reactionary and ironical, countenance were to arise and putting his arms akimbo, say to us all: “I say, gentlemen, had not we better kick over the whole show and scatter rationalism to the winds, simply to sent these logarithms to the devil and to enable us to live once more at our own sweet foolish will!”, I would not be in the least surprised. That again would not matter; but what is annoying is that one would be sure to find followers—such is the nature of beings. And all that for the most foolish reason, which, one would think, was hardly worth mentioning: that is, that beings everywhere and at all times, whoever one may be, has preferred to act as one chose and not in the least as one’s reason and advantage dictated. And one may choose what is contrary to one’s own interests, and sometimes one absolutely ought (that is my idea). One’s own free unfettered choice, one’s own caprice—however wild it may be, one’s own fancy worked up at times to frenzy—is that very “most advantageous advantage” which we have overlooked, which comes under no classification and against which all systems and theories are continually being shattered to atoms. And how do these wiseacres know that beings want a normal, a virtuous choice? What has made them conceive that beings must want a rationally advantageous choice? #RandolphHarris 8 of 16

What beings want is simply independent choice, whatever that independence may cost and wherever it may lead. And choice, of course, the devil only knows what choice. For some time now I have been talking to people who have served as subjects (Ss) in psychologists’ experiments. They have told me of their experience, and it has troubled me. I want to share my concern with my colleagues. The letter that follows is my effort to consolidate the attitudes and feelings of the people to whom I talked. Dear E (Experimenter): My name is S. You do not know me. I have another name my friends call me by, but I drop it, and become S number 27 as soon as I take part in your research. I serve in your surveys and experiments. I answer your questions, fill out questionnaires, let you wire me up to various machines that record my physiological reactions. I pull levers, flip switches, track moving targets, trace mazes, learn nonsense syllables, tell you what I see in inkblots—do the whole barrage of things you ask me to do. I have started to wonder why I do these things for you. What is in it for me? Sometimes you pay me to serve. More often I have to serve, because I am a student in a beginning psychology course, and I am told that I will not receive a grade unless I take part in at least two studies; and if I take part in more, I will get extra points on the final exam. I am part of the Department’s “subject-pool.” When I have asked you what I will get out of your studies, you tell me that, “It is for Science.” #RandolphHarris 9 of 16

When you are running someone particular study, you often lie to me about your purpose. You mislead me. It is getting so I find it difficult to trust you. I am beginning to see you as a trickster, a manipulator. I do not like it. In fact, I lie to you a lot of the time, even on anonymous questionnaires. When I do not lie, I will sometimes just answer at random, anything to get through with the hour, and back to my own affairs. Then, too, I can often figure out just what it is you are trying to do, what you would like me to day or do; at those times, I decide to go along with your wishes if I like you, or foul you up if I do not. You do not actually say what your hopes or hypotheses are; but the very setup in your laboratory, the alternatives you give me, the instruction you offer, all work together to pressure me to day or do something in particular. It is as if you are whispering in my ear, “When the light comes on, pull the left switch,” and then you forget to deny that you have whispered. However, I get the message. And I pull the right or the left one, depending on how I feel toward you. You know, even when you are not in the room—wen you are just the printed instructions on the questionnaire or the voice on the tape recorder that tells me what I am supposed to do—I wonder about you. I wonder who you are, what you are really up to. I wonder what you are going to do with the “behavior” I give you. Who are you going to show my answers to? Who is going to see the marks I leave on your response-recorders? #RandolphHarris 10 of 16

Do you have any interest at all in what I think, feel, and imagine as I make the marks you are so eager to study and analyze? Certainly, you never ask me what I mean by them. If you asked, I would be glad to tell you. As a matter of fact, I do tell my roommate or my girl friend what I thought your experiment was about and what I meant when I did what I did. If my roommate could trust you, he could probably give you a better idea of what your data (my answers and responses) mean than the idea you presently have. God knows how much good psychology has gone down the drain, when my roommate and I discuss your experiment and my part in it, at the beer-joint. As a matter of fact, I am getting pretty tried of being S. It is too much like being a punched IBM card in the University registrar’s office. I feel myself being pressured, bulldozed, tricked, manipulated every where I turn. Advertisements in magazines and commercials on TV, political speeches, salesmen, and con men of all kinds put pressure on me to get me to buy, say, or do things that I suspect are not for my good at all. Just for their good, the good of their pocketbooks. Do you sell your “expert knowledge” about me to these people? Is this why you keep reviewing my case every month for four years and then sending the packets all over the Untied States of America? Is this why you are asking third parties to fill out forms my condition that my health information privacy rights, and then what I tell you is leaked all over the World? If that is true, then you are really not in good faith with me. #RandolphHarris 11 of 16

You have told me that when I show myself to you and let you study me, that in the long run it will be for my good. I am not convinced. You really seem to be studying me in order to learn how to influence my attitudes and my actions without realizing it. I resent this more than you realize. It is not fair for you to get me to show how I can be influenced and then for you to pass this information along to people who pay your salary or pay your bribes, or give you money to equip your laboratory, and then not acknowledge there is a data breach of my information, which you are responsible and can be held civically and legally responsible for. I do not like that you put my life in danger. I do not like that you are a threat to my health and safety. I feel used, like a science experiment, and I do not like it. However, I protect myself by not showing you my whole self or by lying. Did you ever stop to think that your articles, and the textbooks you write, the theories you spin—all based on your data (my disclosures to you)—may actually be a tissue of lies and half-truths (my lies and half-truths) or a joke I have played on you because I do not like you or trust you? That should give you cause for some concern. Now look, Mr. E, I am not “paranoid,” as you might say. Nor an I stupid. And I do believe some good can come out of my serving in your research. Even some good for me. I am not entirely selfish, and I would be glad to offer myself up for study, to help others. However, somethings have to change first. Will you listen to me? Here is what I would like from your researchers: #RandolphHarris 12 of 16

I would like you to help me gain a better understanding of what has made me the way I am today. I would like to know this because I want to be more free than I feel. I would like to discover more of my own potentialities. I would like to be more whole, more courageous, more enlightened. I would like to be able to experience more, learn better, remember better, and express myself more fully. I would like to learn how to recognize and overcome the pressures of other people’s influences, of my background, that interfere with my going in the paths I choose. Now, if you would promise to help me in these ways, I would gladly come into your lab and virtually strip my body and soul naked. I would be there meaning to show you everything I could that was relevant to your particular interest of the moment. And I can assure you, that is different from what I have been showing you thus far, which is as little as I can. In fact, I cross my fingers when I am in your lab, and say to myself, “What I have just said or done here is not me.” Would not you like to change? Can you handle my truth, the full truth? Do you even really know what you are investigating? If you will trust me, I will trust you, if you are trustworthy. I would like you to take the time and trouble to get acquainted with me as a person, before we go through your experimental procedures. And I would like to get to know you and what you are up to, to see if I would like to expose myself to you. Can you imagine your body being violated by strangers you never met without your consent? #RandolphHarris 13 of 16

Sometime, you remind me of physicians. They look at me as the unimportant envelope that conceals the information they are really interested in. You have looked at me as the unimportant package that contains “responses,” and this is all I am for you. Let me tell you that when I feel this, I get back at you. I give your responses, all right; but you will never know what I meant by them. You know, I can speak, not just with words, but with my action. And when you have thought I was rending to a “stimulus” in your lab, my response was really directed at you; and what I meant by it was, “Take this, you unpleasant so-and-so.” Does that surprise you? It should not. Another ting. Those tests of yours that have built-in gimmicks to see if I am being consistent, or deliberately lying, or just answering at random—they do not feel me. Actually, if you would get on level with me, they would not be necessary. There are enough con men and women in the World, without your joining their number. I would hope that psychologist would be more trustworthy than politicians or salesmen. I will make a bargain with you. You show me that you are doing your research for me—to help me become freer, more self-understanding, better able to control myself—and I will make myself available to you in any way you ask. And I will not play jokes and tricks on you. I do not want to be controlled, not by your or anyone else. And I do not want to control other people. #RandolphHarris 14 of 16

I do not want you to help other people to understand how I am or can be “controlled,” so that they can then control me. Show me that you are for me, and I will show myself to you. You work for me, Mr. E, and I will truly work for you. Between us, we may produce a psychology that is more authentic and more liberating. Some lead an austere life and emaciate themselves; some give clear instructions to their disciples; some rule kingdoms quite justly and rightly; some openly hold disputations with other schools of thought; some write down their teachings and experiences; others simulate ignorance; a few do even responsible actions; but all these are famous as wise beings in the World. Some of the enlightened ones sit as recluses in prayer, others travel and preach, still others create centers where they teach, a fourth class heal the sick, and a fifth write. Each does what one’s tendency or mission dictates. The sage may sit under a village tree, head an ashram, or live as a sequestered hermit. One may also live in a luxurious palace, head a business organization, or farm land. These things are not the point, which is one’s consciousness of divine presence. The World, its pleasures and treasures, does not deceive one: one sees through its values even if one is active in the midst of it. These powers will seep into the physical plane by drawing upon the power of the ley lines as well as the power hidden within nature. #RandolphHarris 15 of 16

Turning the cord inside our represents backward knowledge and the passage of the consciousness from the limited confines of the body into the other Worlds unseen by the masses. This is to gain the power to move though Worlds to create change within this realm of illusory limits, to make things easy. To help fuel and facilitate the process of soul introspection and open up psychic vision while also providing a more internal endurance needed to face this World. Understand that you are in control. Negative energy that attacks you in this realm are gnats to be swatted, despite how others may be tormented by them. They are reflections of their fear, not yours and you do not have to have anything to do with such folly. The infernal forces will gain momentum in the direction of becoming your allies in creation. Oppressive circumstance that may be experienced here becomes tension to be harnessed and mastered for your own liberation. It becomes a tool within your toolbox of becoming. Like all of these realms it is your will and personal power which can liberate you. Ground this power by investing time in the corporeal plane toward consciously applying effort toward ascent and personal evolution. Look for obstacles to overcome for the sake of overcoming them alone. Do hard thing. Become superior. Work harder, exercise harder, pray longer. Run until you sweat and keep running. Push yourself to the Heavenly extremes until it hurts. Then keep moving through the torment to further connect to the powers of Heaven so you can access them. #RandolphHarris 16 of 16

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We know fall is here when the orange pillows come out to play! 🎃🍁🧡 How would you decorate your #CresleighRanch Brighton Station Residence 2? Let us know below!👇

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Stop and Consider Life is but a Day—A Lovely Tale of Human Life We Will Read!

October 17, 2019 1:29 am

Not twenty minutes has passed since you left me here in the café, since I said No to your request, that I would never write out for you the story of my mortal life. Now here I am with your notebook open, using one of the sharp pointed eternal ink pens you left me, delighted at the sensuous press of the black ink into the expensive and flawless white paper. Naturally, David, you would leave me something elegant, an inviting page. This notebook bound in dark varnished leather, is it not, tolled with a design of rich roses, thornless, yet leafy, a design that means only Design in the final analysis but bespeaks an authority. What is written beneath this heavy and handsome book cover will count, sayeth this cover. The thick pages are ruled in light blue—you are practical, so thoughtful, and you probably know I almost never put pen to paper to write anything at all. Even the sound of the pen has its allure, the sharp scratch rather like the finest quills in ancient Rome when I would put them to parchment to write my letters to my Father, when I would write in a diary my own laments…ah, that sound. The only think missing here is the smell of the ink, but we have the fine plastic pen which will not run out for volumes, making as fine and deep a black mark as I choose to make. #RandolphHarris 1 of 16

I am thinking about your request in writing. You see you will get something from me. I find myself yielding to it. The questions of social isolation and loneliness in senior years will be discussed here. A distinction is made between the two: to be socially isolated is to have few contacts with family and community; to be lonely is to have an unwelcome feeling of lack or loss of companionship. The one is objective, the other subjective and, as we shall see, the two do not coincide. The poorest people, socially as well as financially, were those most isolated from family life. Social isolation needs to be measured by reference to objective criteria. The problem is rather like that of measuring poverty. “Poverty” is essentially a relative rather than an absolute term, and discovering its extent in a population is usually divided into two stages. Most people agree on the first stage, which is to place individuals on a scale according to their income; they often disagree about the second, which involved deciding how far up the scale the poverty “line” should be drawn. They task of measuring isolation can also be divided in this way by placing individuals on a scale according to their degree of isolation and by drawing a line at some point on the scale so that those below the line would, by common consent, be called “isolated.” #RandolphHarris 2 of 16

There were 20 people who were very isolated. Their ages ranged from 64 to 83. They comprised two married women, two widowers, eight widows, five spinsters and three bachelors. Thirteen of them lived alone; 12 had no children and half of the rest had sons only. It is worth examining their circumstances, taking first those with children. Four of the eight with surviving children had daughters. One was a widow living with her only daughter, unmarried; she had few other relatives and all lived outside London. The second was a widow who had come with her only daughter from Scotland after the war, leaving friends and relatives behind. They were together until the housing authorities of her daughter’s children lived with her but she saw the rest of the family once a week or less. The third was a very infirm widow whose only daughter was married to a naval officer, obliged to live near Portsmouth; she lived in the same house as a widowed and childes sister and saw her every day but infirmity prevented other social contacts. The fourth was a widower of 80 who said his daughter and son living in Bethnal Green visited him twice a week to see he was all right but did not spend much time with him, now his wife was dead; he had a drink with a friend twice a week but infirmity precluded other activities. #RandolphHarris 3 of 16

The other four very isolated people with children had sons only. One was a married woman whose only son had moved into his wife’s home district outside London; she and her husband had only one relative in Bethanl Green, the wife’s unmarried sister, who was seen each week, and they had no friends or outside social activities, largely because the husband could not walk. Another was a widower, living with an unmarried son, who saw two married sons about once a week; he had no other surviving relatives. The two remaining people were both widows living alone. One had three sons living outside London, two of them visited her once a week; she saw a sister and two mature aunts in Bethnal Green every week but she spent much of her time on her own. The other had two illegitimate sons but no other relatives; she saw these sons occasionally. There remained the childless and the unmarried. Most were in a worse position. The 10 most isolated people of the 203 interviewed were all unmarried or childless. The circumstances of two are summarized below. Miss Paley, 67 years of age, lived in a one bedroom flat. It was a large airless room with dismal orange-brown wallpaper peeling off in huge strips. Two or three mats, ingrained with dirt, covered the floor. There was an old iron bedstead propped up in the middle by two bits of wood and on this was a heap of gray and brown blankets. #RandolphHarris 4 of 16

An ancient iron mangle stood in a corner and there was a gas stove, a gas mantel for lighting, three or four wooden chairs and a table with a flat-iron propping up one of its legs. Miss. Paley wore a pair of stockings, extensively patched and tied around her knees, and a ramshackle navy-blue skirt and slip. Her skin had the whiteness of someone who rarely went out and she was very shy of her appearance, particularly the open sores on her face. She said she suffered from blood poisoning, but had not seen her doctor since the war. (This was confirmed by the doctor.) She was the only child of parents who had been street traders and who had died when she was young, in the 1880s, “I was with my aunt until I was nearly 40. She was 85 when she died. I had cousins in the street traders and who had died. I had cousins in the street but they were my aunt’s children. In the war they got scattered. They all had families to bring up and I have not met them since the war. I do not know where they are. I do my work in my own way. They would not have the patience with me.” Persistent questioning failed to reveal a singe relative with whom she has any contact. She did not g to the cinema, to a club or to church, and had no radio. She had spent Christmas on her own and had never had a holiday away from home. She sometimes made conversation with her neighbors in the street but because of her appearance did not go into their homes or hers. #RandolphHarris 5 of 16

She had only one friend, a young woman who “used to live in the street where I lived,” and they visited one another about once a week. Her answer to a question about membership of a club was typical of much she said. “No, I cannot be shut in. I do not go to those clubs. They had been too much excitement for me.” At one point she said she went to bed about 8pm and got up between 10am and 11am the next day. I also found she had an hour or two in bed in the afternoons.” Mr. Fortune, 76 years of age, lived alone in a two-room council flat. There were two wooden chairs, an orange box converted into a cupboard, a gas stove, a table covered with newspaper, a battered old pram with tins and boxes inside, a pair of wooden steps and little else in the sitting-room. There was no fire, although the interview took place on a cold February morning. Mr. Fortune had been a cripple from birth and he was partly deaf. He was unmarried and his give siblings were dead. An older widowed sister-in-law lived about a mile away with an unmarried son and daughter. These three and two married nieces living in another East London borough were seen from once a month to a few times a year. Asked how often he saw his sister-in-law Mr. Fortune said, “Only when I go there. It is a hard job to walk down there in the Winter time and I have not seen her for three of four months.” #RandolphHarris 6 of 16

Asked about a gentleman’s club Mr. Fortune said, “No. I am simply as I am now. I should not like to join. Walking is such a painful job for me. I cannot get any amusement out of it.” He spoke to one or two of the neighbors outside his flat but he had no regular contact with any of them. He had one regular friend, living a few blocks away, who came over to see him on a Sunday about once a month, “more when there is fine weather.” He was not a churchgoer, never went to a cinema, rarely went to a pub because he could not afford a drink, had never had a holiday in his life and spent Christmas on his own. “My nephew came down for an hour. He gave me a little present, a Digital Storm Lynx Gaming PC, and the Canon EOS 6D Digital SLR Camera. No, I did not get any cards.” He received a non-contributory pension and supplementary assistance through the National Assistance Board, which recently arranged for him to have a woman home-help for two hours a week. Her regular call was the main event of the week. “I sit here messing about. Last week I was making an indoor aerial. I made those steps over there. I like listening to the wireless and making all manners of things. My time is taken up, I can tell you, with that and cooking and tidying-up.” The most striking fact about the most isolated people was that they had few surviving relatives, particularly near relatives of their own or of succeeding generations. #RandolphHarris 7 of 16

This lent special significance to familiar references to fathers having weaker ties with children than mothers, to sons being drawn into their wives’ families, and to distant relatives being lost sight of after the death of “connecting” relatives. The isolated included a comparatively high number of unmarried and childless people, of those possessing sons but not daughters and of those without siblings. Rarely did they have friends, become members of clubs or otherwise participate in outside social activities in compensation. Nearly all of them where retired and most were infirm; some were why of revealing to others how ill or poverty-stricken they were or how they have “let themselves go.” They had little or no means of regular contact with the younger generation, and for one reason or another could not be brought into club activities. One of the most striking results of the whole inquiry was that those living in relative isolation from family and community did not always say they were lonely. Particular importance was attached during the interviews to “loneliness.” The question was not asked until most of an individual’s activities had been discussed and care was taken to ensure as serious and as considered a response as possible. One difficulty had to be overcome. #RandolphHarris 8 of 16

A few people liked to let their children think they were lonely so the latter would visit them as much as possible. If children were present, this meant they were not inclined to give an honest answer. In an early interview one married woman, asked whether she ever got lonely, said, “Sometimes I do when they are all at work.” However, she hesitated before answering and looked at two married daughters, who were in the room. When this woman was alone, on a subsequent call, she told me she was “never lonely really, but I like my children to call.” When interviewed, a widow who was along, said she was never lonely. In fascinating contrast to this was a statement of one of her married daughters, who was interviewed independently. “She is not too badly off. The most she complains of is loneliness. She is always wanting us to go up there.” When the senior was alone, care was therefore taken to ask about loneliness so far as possible, and to check any answer which seemed doubtful. Some people living at the center of a large family complained of loneliness and some who were living in extreme isolation repeated several times with vigor that they were never lonely—such as Miss Paley and Mr. Fortune, described above. Despite there being a significant association between isolation and loneliness about a half of the isolated and rather isolated said they were not lonely; over a fifth of the first group said they were. #RandolphHarris 9 of 16

Spirituality is something that can keep people from being lonely. When it liberates one from the yoke of the commandments to the freedom of the Spirit, the work of the Spiritual Presence in a being reaches its height. This is like a release from the sentence of death to a new life. A tremendous experience lies behind such words, an experience in which we all can share, but one that is rare in its full depth, and is then a revolutionary power that, through beings like Paul and Augustine and Luther, changes the Spiritual World, and, through it, the history of humankind. Can we, you and I, share in such an experience? First, have we not all felt the deadening power of the written code, written not only in the ten commandments and their many interpretations in the Bible and history, but also with the authoritative pen of parents and society into the unconscious depths of our being, recognized by our conscience judging us by what we do and, above all, by what we are? Nobody can flee from the voice of this written code, written internally as well as externally. And if we try to silence it, to close our ears against it, the Spirit itself frustrates these attempts, opening our ears to the cries of our true being of that which we are and ought to be in the sight of eternity. We cannot escape this judgment against us. The Spirit itself, using the written code, makes this impossible. For the Spirit does not give life without having led us through the experience of Hell. #RandolphHarris 10 of 16

And certainly, the written code in its threatening majesty has the power to kill. It kills the joy of fulfilling our being by imposing upon us something we feel as hostile. It kills the freedom of answering creatively what we encounter in things and beings by making us look at a table of laws. It kills our ability to listen to the calling of the moment, to the voiceless voice of others, and to the here and now. It kills our courage to act through the scruples of our anxiety-driven conscience. And among those who take it most seriously, it kills faith and hope, and throws them into self-condemnation and despair. There is no way out from the written code. The Spirit itself prevents us from becoming compromisers, half fulfilling, half defying the commandments. The Spirit itself calls us back when we try to escape into indifference, or lawlessness, or (most usually) average self-righteousness. However, when the Spirit calls us back, it does so not in order to hold us within the written code, but in order to give us life. How can we describe the life that the Spirit gives us? I could use many words, well known to everybody, spoken by Paul himself, and after him by the great preachers and teachers of the church. I could say that the work of the Spirit, liberating us from the law, is freedom. #RandolphHarris 11 of 16

Or I could say that its work is faith, or that its work is grace, and above all, that the Spirit creates love, the love in which all laws are confirmed and fulfilled and at the same time overcome. However, if I used such words, the shadow of the absent God would appear and make you and me aware that we cannot speak like this today. If we did, freedom would be distorted into willfulness, faith into belief in the absurd, hope into unreal expectations, and love—the word I would like most to use for the creation of the Spirit—into sentimental feeling. The Spirit must give us new words, or revitalize old words to express true life. We must wait for them; we must pray for them; we cannot force them. However, we know, in some moments of our lives, what life is. We know that it is great and holy, deep and abundant, ecstatic and sober, limited and distorted by time, fulfilled by eternity. And if the right words fail us in the absence of God, we may look without words at the image one in whom the Spirit and the Life are manifest without limits. One responds to the inner call according to one’s capacity, history, one’s circumstances and perspective. There was a British doctor, George Pickering, who wrote a book called Creative Malady, subtitled “Illness in the Lives and Minds of Charles Darwin, Florence Nightingale, Mary Baker Eddy, Sigmund Freud, Marcel Proust, and Elizabeth Barrett Browning.” #RandolphHarris 12 of 16

In this book, the successful people we listened are covered, but the author could have added Mozart, Chopin, and Beethoven—these were all writers and musicians who had a malady, and George Pickering, the author, points out that each one suffered severe illness and met it constructively in creativity and in contribution to our culture. Pickering speaks of his own arthritic hips as “an ally,” and he “put them to bed,” he said, “when they become painful.” In bed he cannot attend committee meetings; cannot see patients or entertain visitors. He adds, “These are the ideal conditions for creative work—freedom from intrusion, freedom from the ordinary chores of life.” Now you have many questions in your mind about what I am saying, and I certainly had, and have, many questions also. Otto Rank, as a matter of fact, wrote a whole book, Art and Artist, on [these ideas]…Overcoming neurosis and creating art are identical things in Rank’s work. What I am doing tonight is challenging our whole view of health in our culture. We keep people living day after day because we think it is simply the number of days you live. We struggle to invent ways to live longer, as though infirmary were the ultimate enemies. Our health is our only priority. If we obey the dying nurse, whose constant care is not to please, but to remind of ours, and Adam’s curse and that to be restored, our we must heal and grow better. #RandolphHarris 13 of 16

These are tremendously significant things—if you can take them in. When we think about Adam’s curse, this is referring to the fact that we are all the ultimate children of the myth of Adam—this is called in words that do not sound very nice anymore—this is called original sin, and the whole idea is that life is not a question of how long you live. It is not a question of how many days you can add. Many people would much prefer to go when their work is finished—to die—but what this verse is trying to say is that disease and illness mean something quite different from what most people in our Faustian civilization take then to mean. As alienating as illness is, it can also be a connecting of ourselves with new others on a new and deeper level. We see this in compassion. Creativity is one of the products of the right relationship between nature and infinity within us. We see also another gift which Fromm Reichmann certainly had, which Abe Maslow had, which Harry Stack Sullivan had—the gift of compassion, the ability to feel with other people, the ability to understand their problems—this is the other quality that makes a good psychiatrist. The experience of degeneration and of chaos is, I hope, temporary, but this can often be used as a way of reforming or reorganizing ourselves on a higher level. The Gods return in our charity. #RandolphHarris 14 of 16

It is fair for each of us to ask ourselves what do we bring to the quest: what equipment, qualities, and virtues to entitle me to ask for the results I seek? When the sublime light of the Ideal shines down upon one and one has the courage to look at one’s own image by it, one will doubtless make some humiliating discoveries about oneself. One will find that one is worse than one believed and not so wise as one thought oneself to be. However, such discoveries are all to the good. For only then can one know what one is called upon to do and set to work following their pointers in self-improvement. However deep one’s commitment to the quest may be, one will have to reckon with one’s own frailties and one’s environmental pressures. The great being knows one has limitations, one knows one’s defects and faults—but one is not afraid of them. Paint me as I am, lips and all. All do not start with equal capacities for the quest. Each is qualified to go only a certain distance upon it. Those who exaggerate their capacities harm themselves by the presumption. Those who underrate them practise a false modesty. It is an error either to deceive oneself about one’s aspirations or to deter oneself unduly. Hope is good for beings: it confers endurance, spurs beneficial attitudes, and urges endeavour upon one. However, if its base is ungrounded fancy and extravagant wishes, one is hurt rather than benefited by it. #RandolphHarris 15 of 16

Begin by admitting that one knows really little or nothing about your deeper mind. That is better than learned tall talk. It is much easier to set oneself a discipline than to keep it. This will engage one’s own creative faculties through application, and will further unite physical and spiritual discipline in order to create a dynamic of synergy which will assist in tearing the veil between physical and spiritual realms. Powerful changes will begin to take place within you and your life experience as you start to integrate and merge with these spiritual forces. When the inner blessings spills from the crown into outer darkness then mold and shape the energy of the spirit as a clear vision of what you want to achieve or accomplish through your process of prayer. The energy of God is then grounded by reversing negativity and moving more spiritual harmony in your being. Our faith feeds and grows in power as our consciousness expands. Every human being is an emanation of the void and unlimited possibility. As out consciousness expands, we unite and the knowledge of all and eternity becomes ours once again. We are simply taking back infernal wisdom which was ours to begin with. “Hear and know the commandments of God, and stir them up in remembrance of the oath which they have made,” reports Mosiah 6.3. However, when a being turns belief in the superior knowledge of the guide into belief in the virtual omniscience of the guide, it is dangerous. #RandolphHarris 16 of 16

(The photos are from a furnished model home very similar to the house featured.)

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It is Well to Remember that the Revealing God is Also the Concealing God for One!

October 15, 2019 11:56 pm

Visibility, significance, recognition! All that I had ever wanted when I took to the architectural design studio, all that I had ever wanted as a boy heading to Paris with a head full of dreams, all I had ever wanted I now had right here with my brothers and sisters! I had all that I have ever hoped for, and I had it here and now in this place and amongst my own people. The old human story simply did not matter. I had this, I had this moment, I had this recognition, and this visibility and this significance. And how could I ask for anything more? How could I look from right t left, at immortals who had witnessed all the epochs of recorded history, and want more than this? How could I gaze at immortals who had been drawn to this very spot by something more immense than they had ever witnessed, and long for more than the recognition they were now giving me? The victory of our own tribe to embrace one another, and let go of the hatred that had divided us for centuries, was my victory. After the house has schooled its tenants, there is still much uncertainty about the proper way to behave in this new and unique environment. What the house does not do, the neighbors finish off. By their example they indicate the code to be followed. Hence, if one person has a refrigerator, next-door thinks she should have one; if A has a BMW M5, B wants one too. #RandolphHarris 1 of 23

“If,” says Mrs. Abbot, “you make your garden one way, they will knock theirs to pieces to make theirs like it. It is the same with the curtains—if you put up new curtains, they have new curtains in a couple of months. And if someone buys a new Persian rug they have to hang it on the line so you can see it.” The struggles for possessions is one in which comparisons with other people are constantly made. Some of those who have achieved a more complete respectability look down on the others; those with less money resent the more successful and keep as far away from them as they can. “The whole answer—the whole trouble is, many men cannot earn enough. They have to hide in the closet or behind the curtains. They have got a certain amount of pride.” Resentment may also produce an aggressive spirit. “This place is all right for middle-class people, people with a bit of money. It is no good for less affluent people—I think they have all got money troubles, that is why they are so spiteful to each other.” We have been arguing that, the possession of a new house having sharpened the desire for other material goods, the striving for them becomes a competitive affair. The house is a major part of the explanation. However, there is more to it than that. In Bethnal Green people, as we said earlier, commonly belong to a close network of personal relationship. #RandolphHarris 2 of 23

These people know intimately dozens of other local people living near at hand, their school-friends, their work-mates, their pub-friends, and above all their relatives. They know them well because they have known them over a long period of time. Common family residence since childhood is the matrix of friendship. In this situation, Bethnal Greeners are not, as we see it, concerned to any marked extent with what is usually thought of as “status.” It is true, of course, that people have different incomes, different kinds of jobs, different kinds of houses—in this respect there is much less uniformity than at Greenleigh—even different standards of education. However, these attributes are not so important in evaluating others. It is personal characteristics which matter. The first thing they think of about William is not that he has a “fridge” and a BMW M5 sports sedan. They see him as a bad-tempered, or a real good sport, or the man with a way with women, or one of the best boxers of the Repton Club, or the person who got married to Ava last year. In a community of long-standing, status, in so far as it is determined by job and income and education, is more or less irrelevant to a person’s worth. He is judged instead, if he is judged at all, more in the round, as person with the usual mixture of all kinds of qualities, some good, some bad, many indefinable. He is more of a life-portrait than a figure on a scale. #RandolphHarris 3 of 23

People in Bethnal Green are less concerned with “getting on.” Naturally they want to have more money and a better education for their children. The borough belongs to the same society as the estate, one in which standards and aspirations are moving upward together. However, the urge is less compulsive. They stand well with plenty of other people whether or not they have net curtains and fine pram. Their credit with others does not depend so much on their “success” as on the subtleties of behavior in their many face-to-face relationships. They have the security of belonging to a series of small and overlapping groups, and from their fellows they get the respect they need. How different is Greenleigh we have already seen. Where nearly everyone is a stranger, there is no means of uncovering personality. People cannot be judged by their personal characteristics: a person can certainly see that his or her neighbor works in one’s back garden in one’s short sleeves and one’s wife goes down to the shops in a blue coat, with two canvas bags: but that is not much of a guide to character. Judgment must therefore rest on the trappings of the being rather than on the being oneself. If people have nothing else to go by, they judge from one’s appearance, one’s house, or even one’s Minimotor. One is evaluated accordingly. Once the accepted standards are few, and mostly to do with wealth, they become the standards by which “status” is judged. #RandolphHarris 4 of 23

In Bethnal Green it is not easy to give a man a single status, because he has so many; he has, in addition to the status of citizen, a low status as a scholar, high as a darts-player, low as a bargainer, and high as a story-teller. In Greenleigh, he has something much more nearly approaching one status because something much more nearly approaching one criterion is used his possessions. Or rather we should say that the family has one status. The small group which lives inside the same house hangs together, and where people are known as “from No. 22” or “37,” their identity being traced to the house which is the fixed entity, each one of them affect the credit of the other. The children, in particular, must be well dressed so that neighbors, and even more school friends and teachers, will think well of them, and of the parents. “We always see that the children look smart. At these new schools, you like them to go to school respectable. We like to keep them up to the standard out here.” The status is that of the family of marriage much more sharply than it is in Bethnal Green. In Bethnal Green the number of relatives who influence a person’s standing is much larger, and they are varied in their attributes. From a prominent local personality, a street-trader, say, a councilor, or a publican, a person can borrow prestige; but through another relative one may be associated with less enviable reputation. #RandolphHarris 5 of 23

One connection confers high status, another lone. It is therefore all the more difficult to give a person a single rating. On the other hand, the comparative isolation of the family at Greenleigh encourages the kind of simplified judgment of which we have been speaking. People at Greenleigh want to get on in the light of these simple standards, and they are liable to be more anxious about it just because they no loner belong to small local groups. Their relationships are window-to-window, not face-to-face. Their need for respect is just as strong as it ever was, but instead of being able to find satisfaction in actual living relationships, through the personal respect that accompanies almost any kind of respect is just as strong as it ever was, but instead of being able to find satisfaction in actual living relationships, through the personal respect that accompanies almost any steady human interaction, they have to turn the other kind of respect which is awarded, by some strange sort of common understanding, for the quantity and quality of possessions with which the person surrounds oneself. Those are the rules of the game and they are, under strong pressure from the neighbors, almost universally observed. Indeed, one of the most striking things about Greenleigh is the great influence the neighbors have, all the greater because they are anonymous. #RandolphHarris 6 of 23

Though people stay in their houses, they do in a sense belong to a strong compelling group. They do not now their judge personally but her influence is continuously felt. One might even suggest, to generalize, that the less the personal respect received in small group relations, the greater is the striving for the kind of impersonal respect embodied in a status judgment. The lonely man, fearing he is looked down on, becomes the acquisitive man; possession the balm to anxiety; anxiety the spur to unfriendliness. We took as out starting point people’s remarks—so frequent and vehement as to demand discussion—about the unfriendliness of their fellow residents. We have suggested two main explanation. Negatively, people are without the old relatives. Positively, they have a new house. In a life now house-centered instead of kinship centered, competition for status takes the form of a struggle for material acquisition. In the absence of small groups which join one family to another, in the absence of strong personal associations which extend from one household to another, people think that they are judged, and judge others, by the material standards which are the outward and visible mark of respectability. One may work toward enlightenment and inner freedom, to the aspiration which draws one most. Whatever helps consciousness come nearer to high moods is a useful spiritual path to someone. #RandolphHarris 7 of 23

One should take any approach which appeals to one, if it is morally worthy, and try to use what one can of it. Several different methods of spiritual development have been offered to humanity. Some have more merit than others and some are more effective than others. However, so much depends on the particular needs and status of each person, that the value of a method cannot be generalized with fairness. It is misleading to pick out any one way to the Overself and label it the best, or worse still, the only way. It is unfair to compare the merits of different ways. For the truth is that firstly each has a contribution to make, and finally each individual aspirant has one’s own special way. The claims that these simpler paths like devotion or repeating a declaration can lead to the goal, are neither true nor untrue. For they lead to the philosophic path which, in its own turn, leads directly to the goal. Is there a single teacher, prophet, messenger, or stain who has been universally acclaimed and universally followed? For that to be, all humankind would need the same outer background and inner status. Great or small there are certain differences between all persons. They cannot pursue the same ways, therefore we should let others take a different view in religion from ourselves. They very widely that it is an adventure for society if there exists as greater a diversity of approaches as possible—they are thus better able to suit particular needs. #RandolphHarris 8 of 23

Why should anyone be afraid of diversity in religious views, of variety in religious practices? Let heresies multiply! Let the sects flourish! For out of all this free competition, the seeker has a better chance to find truth. The modern seeker is fortunate in this: that one has a wealth of teachings to choose from—or by which to be bewildered. We must not only acknowledge the differences between beings but respect them. Consequently we must accept the fact of variations in responsive capacity and not demand that all should think alike, believe alike, behave alike. What is too much for one individual is too little for another. No universally applicable prescription can be given to suit everyone alike. All these paths should converge towards one another, as all must merge in the central point in the end. However different personal reactions will necessarily be with every individual seeker, there will still remain certain experiences, requirements, and conditions—and these are the most important ones—along one’s oath which must be the same for every other seeker too. Each being’s approach must inevitably be individualistic yet each will also share in common all the essential which constitute the Quest. Whether a being is a Zionist or a Zennist, whether one seeks the Christian Salvation or the Japanese Satori, the fundamental approach is more or less the same. #RandolphHarris 9 of 23

There is no cut and dried system or method which can be guaranteed to work successfully in every case. However, there are suggestions, hints, ideas which have been culled from the personal experiences of a widely varied, World-spread number of masters and aspirants. Since each being’s pat is peculiarly an individual one, no book can guide all one’s steps. A book may help one through some situations, inform one about the general course of inner development, and warn one against the probable mistake and chief pitfalls. Each being has to strive for this higher consciousness in one’s own way. Each path to it is unique. However, at the same time one may profitably avail oneself of the general instruction contained in writing like the present one. Let us now consider the innocence of the “enemy,” a typical young member of the Ohio National Guard, roughly around the age of 22. I am helped in this by a letter I received from a college girl whose brother was exactly in that position: I shall quote from this letter: “My younger brother Michael was afraid to answer the telephone in those says for fear it would be his National Guard Headquarters calling him for riot duty on one of the nearby campuses. Michael says that the rest of his group was afraid of a phone call as he. He was not at all sure the student protestors were wrong, and even if they were, the presence of the National Guard was no answer. #RandolphHarris 10 of 23

“If my brother had been called for riot duty, and if some irresponsible officer had provided him with a loaded gun, and if the confrontation had become strained, he may have shot a student…I think that both Allison Krause and the Guardsman who shot her were playing roles that did not belong to either of them.” Let us assume, with my correspondent, that Michael is mobilized and arrives on the Kent State campus. He picks up the fact that the students at Kent State had woefully neglected any real communication with the townspeople—indeed, had gone out of their way to irritate them. On Saturday nights, according to a dispatch in the New York Times, students would sit on the downtown sidewalk, making the townspeople walk around them to the accompaniment of obscenities, totally unaware, although it is hard to believe, of the degree of hatred this was engendering in the people of the town of Kent. Over a period of two days Michael sees one building burnt down, he gets only three hours sleep the night before, the students yell obscene jokes at him and pelt him with rocks as he is marched with his battalion through the taunting crowds. Shall we condemn Michael, our hypothetical young guardsman, as murderer? #RandolphHarris 11 of 23

If we do that—because he was the one who squeezed the trigger—and fold up our briefcases and go home, we are preventing ourselves from understanding a large segment of reality, and we are capitulating exactly at the point where we should press on the hardest. Michael’s sister, my correspondent, goes on to point out where she thinks the culprit is: “I think the country has evolved into a kind of massive unreality and fear…It is a kind of out-of-touchness which robes people of most of their alternative except survival.” There is no denying that this massive “unreality and fear” exists. In our day we tend to live out the state of mind that Camus predicted in his early novel, The Stranger, in which Meursault, the anti-hero, exists in a general state of semiconsciousness. He makes love to a girl as though both were half-asleep, and he finally shoots an Arab in the Sun on the desert in a condition of semiawareness that leaves us, as no doubt it left him, wondering whether he really shot the Arab or not. He is tried for murder. His crime is actually the murder of himself. What my correspondent calls this “massive unreality” and “out-of-touchness” makes every being a stranger to other beings as well as oneself. And the fact that it is the sickness of contemporary beings, who surrenders one’s consciousness in the face of the continual assaults on one’s senses, like surf in a perpetually stormy ocean, does not make our problem any easier. #RandolphHarris 12 of 23

However, you and I also make up this country which has become so filled with “massive unreality and fear.” When we think of the “country” or the “society” as at fault, we tend to posit the country as an anonymous “it” which does things to us, the people in it. It is then, in part, a convenient peg on which to hang our own projections. Thus we evade the issue on its deeper levels. I am not discounting the importance of social psychology, the study of the way groups takes on roles and use them for their various purposes of security. I am also aware of the effect of electrotechnics on the individual, of the mass impersonality of technology, and of the experience each of us undergoes as the sport of innumerable pressures operating on us in “a World we never made.” However, our society, our country, has this power because we as individuals capitulate to it; we give over our own power, as I have tried to point out earlier, and we then are offended because we are powerless. To that extent, we victimize ourselves. Our survival depends on whether human consciousness can be asserted, and with sufficient strength, to stand against the stultifying pressures of technological progress. If the country has evolved into a state of “massive unreality and fear,” it must be you and I who experience this unreality and fear. And so we must push on in our endeavor to understand the psychological uses of innocence and murder. #Randolphharris 13 of 23

The striving for power serves in the first place as a protection against helplessness, which as we have seen is one of the basic elements in anxiety. The neurotic is so averse to any remote appearance of helplessness or weakness in oneself that one sill shun situations which the normal person considers entirely commonplace, such as any acceptance of guidance, advice, or help, any kind of dependence on persons or circumstances, any giving in to or agreeing with others. This protest against helplessness does not arise in all its intensity at once, but increases gradually; the more the neurotic feels factually handicapped by one’s inhibitions, the less one is factually able to asset oneself. The weaker one factually becomes the more anxiously one has to avoid anything that has a faint resemblance to weakness. In the second place, the neurotic striving for power serves as a protection against the danger of feeling or being regarded as insignificant. The neurotic develops a rigid and irrational ideal of strength which makes one believe one should be able to master any situation, no matter how difficult, and should master it right away. This ideal becomes linked with pride, and as a consequence the neurotic considers weakness not only as a danger but also as a disgrace. One classifies people as either “strong” or “weak,” admiring the former and despising the latter. #RandolphHarris 14 of 23

One goes to extremes also in what one considers to be weakness. One has more or less contempt for all persons who agree with one or give in to one’s wishes, who have inhibitions or do not control their emotions so closely that they always show an impassive face. One despises the same qualities in oneself as well. One feels humiliated if one has to recognize the existence of anxiety or an inhibition in oneself, and thus despises oneself for having a neurosis and is anxious to keep this fact a secret. One also despises oneself for not being able to cope with it alone. The particular forms that such a striving for power will take depend upon what lack of power is most feared or despised. I shall mention a few expressions of this striving that are especially frequent. For one, the neurotic will desire to have control over others as well as over oneself. One wants nothing to happen that one has not initiated or approved of. This quest for control may take the attenuated form of consciously permitting the other to have full freedom, but insisting on knowing about everything one does, and feeling irritated if anything is kept a secret. Tendencies to control maybe repressed to such a degree that not only the person oneself, but even those about one, may be convinced of one’s greater generosity in allowing freedom to the other. #RandolphHarris 15 of 23

If a person represses one’s desire for control so completely one may, however, become depressed or have severe headaches or stomach upsets every time the other has an appointment with other friends or unexpectedly comes home late. Not knowing the cause of the disturbances one may accredit them to weather conditions, to an error in diet or similar irrelevant conditions. Much of what appears as curiosity is determined by a secret wish to control the situation. Also persons of this type are inclined to want to be right all the tie, and are irritated at being proved wrong, even if only in an insignificant detail. They have to know everything better than anyone else, an attitude which may at times be embarrassingly conspicuous. Persons who are otherwise serious and dependable, when confronted with a question to which they do not know the answer, may pretend to know, or may invent something, even if ignorance in this particular instance would not discredit them. Sometimes the emphasis is on the need to know in advance what will happen, to anticipate and predict every possibility. This attitude may go with a distaste for any situation involving uncontrollable factors. No risk should be taken. The emphasis on self-control shows in an aversion to being carried away by any feelings. #RandolphHarris 16 of 23

If he falls into love with her, the attraction which a neurotic woman feels for a man may suddenly turn into contempt. Patients of this type find it hard to allow themselves much drift in free associations, because that would mean losing control and letting themselves be carried away into unknow territory. I am going to talk with you tonight about something that is very close to my own thoughts—this something I have been thinking about for years in my own hear, and in the period when I spent two years in bed with tuberculosis up in the Adirondack mountains before there were any drugs for this disease—all of these things come together in these ideas I have been sharing with you tonight. They came, particularly, when I was interviewing, in New York City, student candidates to be trained in analytic institutions. I was on the committee for two groups, and so I interviewed for these two different groups. What I asked myself was, “What makes a good psychotherapist? What is there in a particular person that would tell us that here is somebody that can genuinely help other people in the fairly long training of the psychoanalyst?” It was quite clear to me that it was not adjustment—adjustment that we talked of so fondly when I was Ph.D. student, and so ignorantly. #RandolphHarris 17 of 23

I knew that the well-adjusted person who came in and sat down to be interviewed would not make a good psychotherapist. Adjustment is exactly what a neurosis is; and that is one’s trouble. It is an adjustment to nonbeing in order that some little being maybe preserved. An adjustment always flounders on the question—adjustment to what? Adjustment to a psychotic World, which we certainly live in? Adjustment so societies that are Faustian and insensitive? And then I looked further. We know very little about the effect of punishment on learning, because almost no truly scientific studies have been made of it on human beings. For instance, we do not know how much punishment is best for learning—and we do not know how much difference it makes as to who is giving the punishment, whether an adult learns best from a younger or an older person than oneself—or any things of that sort. Harry Stack Sullivan, who was the only psychiatrist born in America to contribute a new system that was powerful enough to have an influence, not only on psychiatry, but on psychology, sociology, and a number of other professions, was one of my teachers. We all revered him greatly. Dr. Sullivan was an alcoholic, and he was latently homosexual—he once proposed to Clara Thompson when he was drunk and got up very early the next morning to take it back. #RandolphHarris 18 of 23

Dr. Sullivan never could get along with any groups with more than two of three people. It dawned on me that mental problems are problems that always had their beginnings, and their cures, in interpersonal relationships. Consider Abe Maslow. He was not a therapist, but one of the great psychologists. Dr. Maslow had a miserable time of it. He came from an immigrant family in the slums; he was alienated from his mother and afraid of his father. In New York, groups often lived in ghettos, and Abe was beaten up by Italian and Irish boys in the vicinity (he was Jewish); he was underweight, and yet, this man, the man who had so many hellish experiences—was the one who introduced the system of peak experiences into psychology. Dr. Freud and Dr. Maslow are two of the most important people in the development of psychology. I want to propose a theory to you, and this is the theory of the wounded healer. I want to propose that we heal other people by virtue of our own wounds. Psychologists who become psychotherapist, psychiatrists, too, as far as that goes, are people who had, as babies and children, to be therapists for their own families. This is pretty well established by various studies. And I propose to carry that idea further and to propose that it is the insight that comes to us by virtue of our own struggle with our problems that lead us to develop empathy and creativity with human beings—and compassion. #RandolphHarris 19 of 23

There was a study made in England, at the University of Cambridge, of geniuses—great writers, great artists, and so on—and of the forty-seven that this woman took as her sample, eighteen had been hospitalized—in a mental hospital—or had been treated with lithium, or had electric shock. These were people that you know. Handel—his music came out of great suffering. Byron—you would think he did everything but suffer, but he was a manic depressive. Anne Sexton, who, I believe, later committed suicide, was a manic-depressive. Virginia Woolf, who I know committed suicide, was also troubled by depression. Robert Lowell, the American poet, was manic depressive. Now, what I enlarge that to say that there are positive aspects to all diseases, to all illness, whether it is mental or physical. We may say that some form of struggle is necessary to carry us to the depth out of which creativity comes. Therefore a certain amount of discipline and personal power must be accumulated to prevent physical, mental, and spiritual catabolism. One must develop a self-devotion which will instill self-love, self-respect, and beneficial thinking that will empower you to shatter obstacles as the God of your World. If you can work through the test of your own demons and your imaginations own worst fears all else will seem rudimentary and insignificant. #RandolphHarris 20 of 23

Just remember, you must be honest with yourself and work hard as hell (pun intended) to become something great. Indeed, we sometimes see obstacles as locked doors which keep us from uniting the various levels of our consciousness. However, awareness just moves around and the filter of perception changes. Operating from a higher state of awareness is not to be mistaken for uniting the isolated levels of consciousness. Consciousness cannot expand until it is first made whole and this is to oppose creation and all its limitations. It is a force which acts as the very key which unlocks the cages of imprisonment so that we can reach liberation by stepping into outer darkness which reunited the isolated frequencies of the light spectrum. Through this we not only better perceive reality but we are also better able to counter create though personal alchemical transmutation and spirituality. Feel your soul absorbing the isolated colors of the light spectrum and reuniting the consciousness which has been torn through creation. Jerome Kagan, a professor up at Harvard, made a long and intensive study of creativity, and what he concluded is that the artist’s main capacity, what he calls “his creative freedom” is not born within him. The creativity is made in the pain of adolescent loneliness, the isolation of physical disability. #RandolphHarris 21 of 23

We often expect people who experience the ultimate in horror in their background to be broken people. When we hear of what people have been through, we doubt they will survive. However, some not only survive, they become exceedingly creative and productive human beings. Individuals who have suffered calamitous events in the past can, and do, function later at average levels and may even function at higher-than-average levels. Relevant coping mechanisms may avert the potentially detrimental effects of calamitous experiences, but they may also transform these experiences into growth-producing experiences. Inmates who have had poor, unpampered childhoods adapted best to the concentration camps, whereas most of those who had been reared by permissive, wealthy parents were the first to die. Many of our most valuable people have come from the most calamitous early-childhood situations. Investigations of the childhoods of eminent people expose the fact that they did not receive anything like the kind of child rearing that a person in our culture is led to believe is healthy for children. Now, whether in spite of or because of these conditions, these children not only survived, but reached great heights of achievement, many after having experiences the most deplorable and traumatic childhoods. #RandolphHarris 22 of 23

There was a study also done right here in Berkeley of the long-term development of human beings. A group of psychologists followed people through from birth to 30 years of age. They followed 166 men and women through adulthood, and they were shocked by the inaccuracies of their expectations. They were wrong in about 66 percent of the cases, mainly because they had overestimated the damaging effects of early troubles. They had also not foreseen—this sentence is interesting to all of us—they also had not foreseen the negative effect of a smooth and successful childhood, that a degree of stress and challenge seemed to spur psychological strength and competence. The goal here is to allow the essence of God to flow through and operate within each level of our being or consciousness. In this way we can become fully open to gateways to his powers. As we build our faith the Holy Ghost will serve as our foundation. It will align us and our temple with the frequency of the Godhead to be employed and serve to raise your own level of spiritual power. This will further unite physical and spiritual discipline in order to create a dynamic synergy which will assist in tearing the veil between physical and spiritual realms. Powerful changes will begin to take place within you and your life experience as you begin to integrate and merge with these spiritual forces. “And a portion of that Spirit dwelleth in me, which giveth me knowledge, and also power according to my faith and desires which are in God,” reports Alma 18.35. #RandolphHarris 23 of 23

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It Will Not be Enough to Show them the Path—One Must Also Keep them Steadfast on the Path!

October 14, 2019 2:20 am

Now let me take up the point again. Do not be destroyed in the first years. It happens with too many. There is so much danger all around you. It is easy to despair. It is easy to succumb to bitter hatred of yourself. It is easy to feel that the World no longer belongs to you, when nothing is further from the truth. It is all yours and the passage of the years is yours. And now you must simply and plainly live up to it. When people regard others as unfriendly, the comparisons they implicitly make are with the community of Bethnal Green. We have already discussed the reasons why people living in the borough considered that a friendly place. They and their relatives had lived there a long time, and consequently had around them a host of long-standing friends and acquaintances. At Greenleigh they neither share long residence with their fellow tenants nor as a rule have kin to serves as bridges between the family and the wider community. These two vital interlocked conditions of friendliness are missing, and their absence goes far to explain the attitude we have illustrated here. It also accounts for the astringency of the criticism. Migrants, to the Untied States of America or to housing estates, always take part of their homeland, with them, our information like everyone else. They take with them the standards of Bethnal Green, derived from a close community of kindred and neighbors. #RandolphHarris 1 of 16

Friends, within and without the kindship network, were the unavoidable accompaniment of the kind of life they led—too much so for devotees of quiet and privacy. They grew up with their friend, they met them at auntie’s, for tens years for tea and animal crackers or hot chocolate, they walked down the street with them to work. They are used to friendliness, and, their standards in this regard being so high, they are all the more censorious about the other tenants of the County Council. They are harsh in their comment, where someone arriving from a less settled district, or from another and even newer housing estate, might be accustomed to the standoffishness, and, by one’s canons, even impressed by the good behavior, of the same neighbors. If they had an established community, it would not matter quite so much people being newcomers. The place would then already have been crisscrossed with tires of kinship and friendship, and one friend made would have been an introduction to several. However, Greenleigh was built in the late 1940s on ground that had been open fields before. The nearest substantial settlement, a few miles away at Barnhurst, is the antithesis of East London, an outer suburb of privately-owned houses, mainly built between the wars for the rising middle classes of the time. #RandolphHarris 2 of 16

The distance between the estate and its neighbor is magnified by the resentment, real and imagined, of the old residents of Barnhurst at the intrusion of rough East Enders into the rides of Essex and, what is worse, living in houses not very unlike their own put up at the expense of the taxpayer. “People at Barnhurst look down on us. They treat us like dirt. They are a different class of people. They have money.” “It is not so easy for the girls to get boys down here. If people from the estate go to the dance hall at Barnhurst they all look down on them. There is a lot of class distinction down here.” These, the kind of thoughts harbored by the ex-Bethnal Greeners, do nothing to make for ease of communication between the two places. So there is no tradition into which the newcomers can enter. If Barnhurst has any influence upon Greenleigh, it is to sharpen the resentment of the estate against its environment and to stimulate the aspiration for material standards as high. Nor would it matter quite so much if the residents of Greenleigh all had the same origin. No doubt if they all came from Bethnal Green, they would get on much better than they do: many of them would have known each other before and, anyway, at least have a background in common. As it is, they arrive from all over London, though with East Ender predominant. Such a vast common origin might be enough to bind together a group of Cockneys in the Western Desert Western Essex is to near for that. #RandolphHarris 3 of 16

When all are from London, no one is from London: they are from one of the many districts into which the city is divided. What is then emphasized is far more their differences than their sameness. The native of Bethnal Greens feels oneself different from the native of Stepney or Hackney. One of our informants, who had recently moved into Bethnal Green from Hackney, a few minutes away, told us “I honestly do not like telling people that I live in Bethnal Green. I come from Hackney myself, and when I was a child living in Hackney, my parents would not let me come to Bethnal Green. I thought it was something terrible.” These distinctions are carried over to Greenleigh, where it is no virtue in a neighbor to have come from Stepney, rather the opposite. Mr. Abbot summed it up as follows: “You have not grown up with them. They come from different neighborhoods, they are different sorts of people and they do not mix.” We had expected that, despite these disadvantages, people would, in the course of time, settle down and make new friendships, and our surprise was that this had not happened to a greater extent. The informants who had been on the estate longest had no higher opinion than others of the friendliness of their fellows. Four of the 18 coupes who had been there six or seven years judged other people to be friendly, as did six of the 23 couples with residence for five years or less. #RandolphHarris 4 of 16

Mr. Oliver was one who commented on how long it was taking time for its wonders to perform. “They are all Londoners here but they get highbrow when they get here. They are not so friendly. Coming from a tuning like the one where we lived, we knew everyone. We were bred and born amongst them, like one big family we were. We knew all their troubles and everything. Here they are all total strangers to each other and so they are all wary of each other. It is question of time, I suppose. However, we have been here four years and I do not see any change yet. It does seem to be taking a very long while to get friendly.” One reason it is taking so long is that the estate is so strung out—the number of people per acre at Greenleigh being only one-fifth what it is in Bethnal Green—and low density does not encourage sociability. In Bethnal Green your pub, and your shop is a “local.” There people meet their neighbors. At Greenleigh they are put off by distance. They do go to the pub because it may take 20 minutes to walk, instead of one minute as in Bethnal Green. They do not go to the shops, which are grouped into specialized centers instead of being scattered in converted houses through the ordinary streets, more than they have to, again because of the distance. And they do not go so much to either because when they get there, the people are gathered from the corners of the estate, instead of being neighbors with whom they already have a point of contact. #RandolphHarris 5 of 16

The pubs and shops of Bethnal Green serve so well as “neighborhood centers” because there are so many of them: they provide the same small face-to-face groups with continual opportunities to meet. Where they are few and large, as at Greenleigh, they do not serve this purpose so well. The relatives of Bethnal Green have not, therefore, been replaced by the neighbors of Greenleigh. The newcomers are surrounded by strangers instead of kin. Their lives outside the family are no longer centered on the people; their lives are centered on the house. This change from a people-centered to a house-centered existence is one of the fundamental changes resulting from the migration. It does some way to explain the competition for status which is in itself the result of isolation from kin and the cause of estrangement from neighbors, the reason why coexistence, instead of being just a state of neutrality—a tacit agreement to live and let live—is frequently infused with so much bitterness. When we asked what in their view had made people change since they moved from East London, time and time again our informants gave the same kind of suggestive answers—that people had become, as they put it, “toffeensed,” “big-headed,” “high and mighty,” “jealous,” “a cut above everybody else.” #RandolphHarris 6 of 16

“It is like a strange land in your own country,” said Mrs. Ames. “People are jealous out here. They are made to be much quitter in a high-class way, if you know what I mean. They get snobbish, and when you get snobbish you are not sociable any more.” “I am surprised,” said Mr. Tonks, “at the way people vote Conservative at Greenleigh when the L.C.C. built these houses for them. One has a little car or something and so one thinks oneself superior. People seem to think only of themselves when they get here.” “The neighbor runs away with the idea that she is a cut above everybody else, but when you get down to brass tacks,” which Mrs. Berry proceeded to do, “she is worse off than you will ever be. She is one of those people, you know what I mean, she is very toffee-nosed. There are some people down here who get like that.” Conflict play an infinitely greater roe in neurosis than is commonly assumed. To detect them, however, is no easy matter—partly because they are essentially unconscious, but even more because the neurotic goes to any length to deny their existence. What, then, are the signals that would warrant us to suspect underlying conflicts? We usually can find their presence was indicated by a few factors, both fairly obvious. One is the resulting symptoms—fatigue, boredom, jealousy, and stealing. #RandolphHarris 7 of 16

The fact is that every neurotic symptom points to an underlying conflict; that is, every symptom is more or less direct outgrowth of a conflict. We shall see gradually what unresolved conflicts do to people, how they produce states of anxiety, depression, indecision, inertia, detachment, and so on. An understanding of the causative relation here helps direct our attention from the manifest disturbances to their source—though the exact nature of the source will not be disclosed. The other signal indicating that conflicts were in operation was inconsistency. When person is convinced of a procedure being wrong and a injustice being done to him or her, or when a person who has highly valued friendship is turned to stealing money from a friend, sometimes the person will be aware of such inconsistencies; more often one is blind to them even when they are blatantly obvious to an untrained observer. Inconsistences are as definite an indication of the presence of conflicts as a rise in body temperature is of physical disturbance. To cite some common ones: A girls wants above all else to marry, yet shrinks from the advances of any man. A mother oversolicitous of her children frequently forgets their birthdays. A person always generous to others is cheap about expenditures for himself. #RandolphHarris 8 of 16

Another who longs for solitude never manages to be alone. One forgiving and tolerant toward most people is oversevere and demanding with oneself. Unlike the symptoms, the inconsistencies often permit of tentative conflict. An acute depression, for instance, reveals only the fact that a person is caught in a dilemma. However, if an apparently devoted mother forgets her children’s birthdays, we might be inclined to think that the mother was more devoted to her ideal of being a good mother than to the children themselves. We might also admit the possibility that her ideal collided with an unconscious sadistic tendency to frustrate them. Sometimes a conflict will appear on the surface—that is, be consciously experienced as such. This would seem to contradict my assertion that neurotic conflicts are unconscious. However, actually what appears is a distortion or modification of the real conflict. Thus a person may be torn by a conscious conflict when, in spite of one’s evasive techniques, well-functioning otherwise, one finds oneself confronted with the necessity of making a major decision. One cannot decide now whether to marry this woman or that one or whether to marry at all, whether to take this or that job, whether to retain or dissolve a partnership. He will then go through the greatest torment, shutting from one opposite to the other, utterly incapable of arriving at any decision. #RandolphHarris 9 of 16

He may in his distress call upon an analyst, expecting him to clarify the particular issues involved. And one will necessarily be disappointed, because the present conflict is merely the point at which the dynamite of inner frictions finally exploded. The particular problem distressing him now cannot be solved without taking the long and tortuous road of recognizing the conflicts hidden beneath it. In other instances the inner conflict may be externalized and appear in the person’s conscious mind as an incompatibility between oneself and one’s environment. Or, finding that seemingly unfounded fears and inhibitions interfere with his wishes, a person may be aware that the crosscurrents within oneself issue from deeper sources. The more knowledge we gain of a person, the better able we are to recognize the conflicting elements that account for the symptoms, inconsistencies, and surface conflicts—and, we must add, the more confusing becomes the picture, through the number and variety of contradictions. So we are led to ask Can there be a basic conflict underlying all these particular conflicts and originally responsible for all of them? Can one picture the structure of conflict in terms, say, of an incompatible marriage, where an endless variety of apparently unrelated disagreements and rows over friends, children, finances, mealtimes, servants, all point to some fundamental disharmony in the relationship itself? #RandolphHarris 10 of 16

A belief in a basic conflict within the human personality is ancient and plays a prominent role in various religions and philosophies. The powers of light and darkness, of God and the devil, of good and evil are some of the ways in which this belief has been expressed. In modern psychology, Dr. Freud, on this score as on many others has done pioneer work. His first assumption was that the basic conflict is one between our instinctual drives, with their blind urge for satisfaction, and the forbidding environment—family and society. The forbidding environment is internalized at an early age and appears from then on as the forbidding superego. What remains, then, is the contention that the opposition between primitive egocentric drives and our forbidding conscience is the basic source of our manifold conflicts. My belief is that though it is a major conflict, it is a secondary and arises of necessity during the development of a neurosis. If we could actually see that God was satisfied with the fruits of our labor, imagine what a stimulus it would be to our own efforts today. Again we come back to the natural genius of primitive beings, who provided themselves with what beings need most: to know daily that one is living right in the eyes of God, that one’s workaday action has cosmic value—no, even that it enhances God Himself! #RandolphHarris 11 of 16

For early beings emanations of light and heat from the Sun were the archetypes of all miraculous power: the Sun shines from afar and by its invisible touch cases life to unfold and expand. We cannot say much more about this mystery even today. The individual Sun-Being was the focus of a cosmology of invisible energy, like the modern computer and atomic reactor, and one aroused the same hopes and yearning the arouse for the perfectly ordered, plentifully supplied life. Like the reactor, too, one reflected back energy-power on those around one: just the right amount and they prospered; too much and they withered into decay and death. Just as in traditional society, we tend to vote for the person who already represents health, wealth, and success so that some of it will rub off on us. Whence the old adage “Noting succeeds like success.” This attraction is also especially strong in certain religious cults of the Father Divine type: the followers want to see wealthy flaunted in the person of their leader, hoping that some of it will radiate back to them. How can we unite the message of the Spiritual Presence with the experience of the absent God? Let me say something about the absent God, by asking—what is the cause of His absence? We may answer—our resistance, our indifference, our lack of seriousness, our honest or dishonest questioning, our genuine or cynical doubt. #RandolphHarris 12 of 16

All these answers have some truth, but they are not final. The final answer to the question as to who makes God is absent is God Himself! It is the work of the Spirit that removes God from our sight, not only for some beings, but sometimes for many in a particular period. We live in an era in which the God we know is the absent God. However, in knowing God as the absent God, we know Him; we feel His absence as the empty space that is left by something or someone that once belonged to us and has now vanished from our view. God is always infinitely near and infinitely far. We are fully aware of Him only if we experience both of these aspects. However, sometimes, when our awareness of God has become shallow, habitual—not warm and not cold—when He has become too familiar to be exciting, too near to be felt in His infinite distance, then He becomes the absent God. The Spirit has not ceased to be present. The Spiritual Presence can never end. However, the Spirit of God hides God from our sight. No resistance against the Spirit, no indifference, no doubt can drive the Spirit away. However, the Spirit that always remains present to us can hide itself, and this means that it can hide God. Then the Spirit shows us nothing except the absent God, and the empty space within us which is His space. #RandolphHarris 13 of 16

The Spirit has shown to our time and to innumerable people in our time the absent God and the empty space that cries in us to be filled by Him. And then the absent one may return and take the space that belongs to Him, and the Spiritual Presence may break again into our consciousness, awakening to us to recognize what we are, shaking and transforming us. This may happen like the coming of a storm, the storm of the Spirit, stirring up the stagnant air of our Spiritual life. The storm will then recede; a new stagnancy may take place; and the awareness of the present God may be replaced by the awareness of the empty space within us. Life in the Spirit is ebb and flow—and this means—whether we experience the present or the absent God, it is the work of the Spirit. A constitutional fatalism continuously adjusts itself to the ever-changing present. A pervasive alarmism greets every advance. For two thousand years we have been getting “out of hand.” This derives of course from our susceptibility to viewing the “now” ad the End Time, an Apocalyptic obsession that has endured since Christ ascended into Heaven. We must stop this! We must perceive that we are at the dawn of a sublime age! Enemies will no longer be conquered. They will be devoured, and transformed. #RandolphHarris 14 of 16

However, here is the point I really want to make: Modernism and Materialism—elements that the Church has feared for so long—are in their philosophical and practical infancy! Their sacramental nature is only just being revealed! Never mind the infantile blunders! The electronic revolution has transmuted the industrial World beyond all predictive thinking of the twenty first century. We are still having birth pangs. Get into it! Work with it! Play it out. Daily life for millions in the developed countries is not only comfortable but a compilation of wonders that borders on the miraculous. And so new spiritual desires arise which are infinitely more courageous than the missionary goals of the past. There will be mountains and obstacles in your life to overcome and this will breed achievement. There will be beasts in our field of existence so that you may grow in cunning and might. This breeds victory. You must stand alone and endure as a warrior and usurp the power. Do not focus so much on politics and the news, as this keeps us from focusing on the power we have within. The power to destroy and create anew. It keeps us from seeing that we are our own God and we are our own Devil. We must constantly work toward achieving our goals through creating doorways of manifestation of desire through action in the World. #RandolphHarris 15 of 16

The spell is just the seed which plants possibility. The spell is the blessing conveyed through proclamation of taking the path to become a person of power by becoming self to the fullness of what its potential may be. By doing this we can then act out that power within the World to enrich our lives. We have to have the power to take control of this life experience. Conflict puts the masses in a constant state of personal sacrifice so that they will never attain their full potential and unite the various aspects of consciousness to become whole. As a result, we are cattle to be consumed. As one becomes more lucid or awake in the moment, reality begins to reveal to us, it is like clay to be molded and shaped by will and intent. The strength to do this can only be attained by reuniting with those parts of self we are taught to shun and war against. This must be done with caution through strategic alchemical advancement. It is our goal to bring the energy of creation through the crown and usurp it. This force will awaken various levels of consciousness to once again merge them together, forging the adept as a microcosmic emanation of the void, as their potential for power increase. “And the Lord said unto him: Write these things and seal them up; and I will show them in mine own due time unto the children of men,” reports Ether 3.27. #RandolphHarris 16 of 16

Thee for Enlivening All the Cheerful Eyes that Glance so Brightly at the New Sun-Rise!

October 13, 2019 12:13 am

All my life I had believed in Heaven and Hell. Did Heaven look down upon this metamorphosis? We have described some of the effects of migration. People’s relatives are no longer neighbors sharing the intimacies of daily life. Their new neighbors are strangers, drawn from every part of the East End, and they are, as we have seen, treated with reserve. In point of services, neighbors do not make up for kin. Our informants were so eager to talk about their neighbors, and generally about their attitude to other residents on the estate, that we feel bound to report them. They frequently complained of the unfriendliness of the place, which they found all the more mysterious because it was so different from Bethnal Green. Why should Greenleigh be considered so unfriendly? The prevailing attitude is expressed by Mr. Morrow. “You cannot get away from it, they are not so friendly down here. It is not ‘Hello, Joe,’ ‘Hello, mate.’ They pass you with a side-glance as though they do not know you.” And by Mr. Adams. “We all come from the slums, not Park Lane, but they do not mix. In Bethnal Green you always used to have a little laugh on the doorstep. There is none of that in Greenleigh. You are English, but you feel like a foreigner here, I do not know why. Up there you had lived for years, and you knew how to deal with the people there. People here are different.” #RandolphHarris 1 of 17

And by Mr. Prince. “The neighbors round here are very quiet. They all keep themselves to themselves. They all come from the East End but they all seem to chance when they come down here.” Of the 41 couples, 23 considered that other people were unfriendly, eight were undecided one way or another and ten considered them friendly: the recorded opinions are those of the couples because in no interview did husband and wife appear to hold strongly different view. How does this majority who consider their fellow residents unfriendly feel about themselves? Do they also label themselves unfriendly? No one admits it, some indignantly deny it. If they are hostile themselves, they do not acknowledge it, but attribute the feelings to others. Yet they mostly reveal that their own behavior is the same as they resent in others; that (since others are unfriendly) to withdraw will avoid trouble and keep the peace; that coexistence is safer, because more realistic, than cooperation. “The policy here is do not have a lot to do with each other, then there will not be any trouble,” says Mr. Chortle succinctly. Neurotic conflicts may be concerned with the same general problems as perplex the normal person. However, they are so different in kind that the question has been raised whether it is permissible to use the same term for both. I believe it is, but we must be aware of the differences. #RandolphHarris 2 of 17

This attitude is supported by reference to the skirmishes and back-biting which have resulted from being “too friendly” in the past. “It is better if you just talk to neighbors and do not get too friendly,” concludes Mr. Sandeman from his past experience. “You stop friends if you do not get to know them well. When you get to know then you are always getting little troubles breaking out. I have had too much of that and so I am not getting too friendly now.” Mr. Young told his wife, “When I walk into these four walls, I always tell her ‘Do not make too many friends. They turn out to be enemies.’” And one experience had turned Mr. Yule into a recluse. “We do not mix very well in this part of the estate. At first I used to lend every Tom, Dick, and Harry all my tools or lawn mower or anything. Then I had $1,000 pinched from my wallet. Now we do not want to know anyone—we keep ourselves to ourselves. There is a good old saying—the Englishman’s home is his castle. It is very true.” Usually the troubles are shadowy affairs which have always happened to people other than oneself. “We are friendly,” says Mr. Oliver in the usual style, “But we do not get too involved, because we have found that causes gossip and trouble. We have seen it happen with other people, so we do not want it to happen to us. Now we keep ourselves to ourselves.” #RandolphHarris 3 of 17

Whatever the justification, the result is the same. People do not treat others either as enemies or friends. They are wary, though polite. They pass the time of day in the road. They have an occasional word over the fence or a chat at the garden gate. They nod to each other in the shops. Neighbors even borrow and lend little things to each other, and when this accommodation is refused, it is a sign that acquaintance has turned into enmity. Mrs. Chortle has broken off trading as well as diplomatic relations with one of her neighbors. “These people are very dirty,” she said, “and I have told the I do not want to borrow or lend.” So has Mrs. Morrow, for the different reason that “Just because they have got a couple of ha’pence more than you they do not want to know you. In Bethnal Green it was different—neighbors were more friendly.” Even where relations have not been served, there is little of the mateyness so characteristic of Bethnal Green. Mr. Stirling summed it up by remarking, “I do not mind saying hello to any of them, or passing the time of say with them, but if they do not want to have anything to do with me, I do not want to have anything to do with them. I am not bothered about them. I am only interested in my little family. My wife and my two children—they are the people that I care about. My life down here is my home.” #RandolphHarris 4 of 17

Women feel the lack of friends, as of kin, more keenly than their menfolk. Those who do not follow their husbands into the society of the workplace—and loneliness is one of the common reasons for doing so—have to spend their day alone, “looking at ourselves all day,” as they say. In one interview the husband was congratulating himself on having a house, a garden, a bathroom and a TV—“the tellie is a bit of a friend down here”—when his wife broke in to say,” It is all right for you. What about the time I have to spend here on my own?” This difference in their life may cause sharp contention, especially in the early years. “When we first came,” said Mrs. Haddon, “I have just had the baby and it was all a misery, not knowing anyone. I sat on the stairs and cried my eyes out. For the first two years we were swaying whether to go back. I wanted to and my husband did not. We used to have terrible arguments about it. I use to say, “It is all right for you. I have to sit here all day. You do get a break.’” Not that all women resent it. A few, like Mrs. Painswick, actually welcome seclusion. She had been more averse to the quarrels amongst the “rowdy, shouty” Bethnal Greeners than appreciative of the mateyness to which quarrels are the counterpart, and finds the less intense life of Greenleigh a pleasant contrast. “In London people had more squabbles. We have not seen neighbors out here having words.” #RandolphHarris 5 of 17

What, then, are the characteristics of neurotic conflicts? A somewhat simplified example by way of illustration: An engineer working in collaboration with others at mechanical research was frequently afflicted by spells of fatigue and irritability. One of these spells was brought about by the following incident. In a discussion of certain technical matters his opinion were less well received than those of his colleagues. Shortly afterward a decision was made in his absence, and no opportunity was given him subsequently to present his suggestions. Under these circumstances, he could have regarded the procedure as unjust and put up a fight, or he could have accepted the majority decision with good grace. Either reaction would have been consistent. However, he did neither. Though he felt deeply slighted, he did not fight. Consciously he was mere aware of being irritated. The murderous rage within him appeared only in his dreams. This repressed rage—a composite of his fury against the others and of his fury against himself for his own meekness—was mainly responsible for his fatigue. His failure to react consistently was determined by a number of factors. He had built up a grandiose image of himself that required deference from others to support. #RandolphHarris 6 of 17

This self-inflated image was, of course, unconscious at the time: he simply acted on the premise that there was nobody as intelligent and competent in his field as he was. Any slight could jeopardize this premise and provoke rage. Furthermore, he had unconscious sadistic impulses to berate and humiliate others—an attitude so objectionable to him that he covered it up by overfriendliness. To this was added an unconscious drive to exploit people, making it imperative for him to keep in their good graces. The dependence on others was aggravated by a compulsive need for approval and affection, combined as it usually is with attitudes of compliance, appeasement, and avoidance of fight. There was thus a conflict between destructive aggression—reactive rage and sadistic impulses—on the one hand, and on the other the need for affection and approval, with a desire to appear fair and rational in his own eyes. The result was inner upheaval that went unnoticed, while the fatigue that was its external manifestation paralyzed all action. Looking at the factors involved in the conflict, we are struck first by their absolute incompatibility. It would be difficult indeed to imagine more extreme opposites than lordly demands for deference and ingratiating submissiveness. Second, the whole conflict remains unconscious. The contradictory tendencies operating in it are not recognize but are deeply repressed. Only slight bubbles of the battle raging within reach the surface. #RandolphHarris 7 of 17

The emotional factors are rationalized: it is an injustice; it is a slight; my ideas were better. Third, the tendencies in both directions are compulsive. Even if he had some intellectual perception of his excessive demands, or of the existence and the nature of his dependence, he could not change these factors voluntarily. To be able to change them would require considerable analytical work. He was driven on either hand by compelling forces over which he had no control: he could not possibly renounce any of the needs acquired by stringent inner necessity. However, none of them represented what he himself really wanted or sought. He would want neither to exploit nor to be submissive; as a matter of fact he despised these tendencies. Such a state of affairs, however, has a far-reaching significance for the understanding of neurotic conflicts. It means that no decision is feasible. A further illustration presents a similar picture. A free-lance designer was stealing small sums of money from a good friend. The theft was not warranted by the external situation; he needed the money, but the friend would gladly have given it to him as he had on occasion in the past. That he should resort to stealing was particularly striking in that he was a decent fellow who set great store by friendship. #RandolphHarris 8 of 17

The following conflict was at the bottom of it. The man had a pronounced neurotic need for affection, especially a longing to be taken care of in all practical matters. Alloyed as this was with an unconscious drive to exploit others, his technique was to attempt both to endear and intimidate. These tendencies by themselves would have made him willing and eager to receive help and support. However, he had also developed an extreme unconscious arrogance which involved a correspondingly vulnerable pride. Others should feel honored to be of service to him: it was humiliating for him to ask for help. His aversion to having to make a request was reinforced by a strong craving for independence and self-sufficiency that made it intolerable for him to admit he needed anything or to place himself under obligation. So he could take, but not receive. The content of this conflict differs from that of the first example but the essential characteristics are the same. And any other example of neurotic conflict would show like incompatibility of conflicting drives and their unconscious and compulsive nature, leading always to the impossibility of deciding between the contradictory issues involved. Allowing for an indistinct line of demarcation, the difference, then, between normal and neurotic conflicts is possessed fundamentally in the fact that the disparity between the conflicting issues is much less great for the normal person than for the neurotic. #RandolphHarris 9 of 17

The choices the former has to make are between two modes of action, either of which is feasible within the frame of a fairly integrated personality. Graphically speaking, the conflicting directions diverge only 90 degrees or less, as against the possible 180 degrees confronting the neurotic. In awareness, too, the differences is one of degree. Real life is far too multifarious to be portrayed by merely exhibiting such abstract contrast as that between a despair which is completely unconscious, and one which is completely conscious. We can say this much, however: a normal conflict can be entirely conscious; a neurotic conflict in all its essential elements is always unconscious. Even though a normal person may be unaware of one’s conflict, one can recognize it with comparatively little help, while the essential tendencies producing a neurotic conflict are deeply repressed and can be unearthed only against great resistance. The normal conflict is concerned with an actual choice between two possibilities, both of which the person finds really desirable, or between convictions, both of which one really values. It is therefore possible for one to arrive at a feasible decision even though it may be hard on one and require a renunciation of some kind. The neurotic person engulfed in a conflict is not free to choose. One is driven by equally compelling forces in opposite directions, neither of which one wants to follow. #RandolphHarris 10 of 17

One is driven by equally compelling forces in opposite directions, neither of which one wants to follow. Hence a decision in the usual sense in impossible. One is stranded, with no way out. The conflict can only be resolved by working at the neurotic trends involved, and by so changing one’s relations with others and with oneself that one can dispense with the trends altogether. These characteristics account for the poignancy of neurotic conflicts. Not only are they difficult to recognize, not only to they render a person helpless, but they have as well a disruptive force of which one has good reason to be afraid. Unless we know these characteristics and keep them in mind, we shall not understand the desperate attempts at solution which the neurotic enters upon, and which constitute the major part of a neurosis. Murder rarely fits the stereotype of an unsuspecting, helpless, passive victim stalked by a cold, calculating killer. Most homicides are preceded by angry quarrels in which the victim plays an active part in bringing about one’s own death. Can innocence, once it becomes involved in action, escape murder? This troublesome question confronts us with renewed sharpness after the events of the past years, especially after the Orlando nightclub shooting 12 June 2016. #RandolphHarris 11 of 17

However, it is a question that has troubled beings ever since the dawn of consciousness and the forming, in our forefathers’ minds, of the legend of the Garden of Eden. When we take an endeavor to resolve the knotty question, we wonder does the victim, for example, have anything to do with making oneself the victim? The question takes us into the very heart of the meaning of innocence. Does the virgin herself, beyond flirting, constitute the challenge to the man to end her virginity? Is not innocence curiously bound up with murder in the ritual of sacrifice in practically all cultures? What is the meaning of the phenomenon to be found in the dim beginnings of human history and coming down to this very hour of sacrificing virgins and youths to the Cretan Minotaur or the Moloch of modern walfare? When we push the question of innocence and murder to the furthest reaches of human consciousness, we may find it to be one of those perdurable problems that we cannot answer satisfactorily via intellect alone but must live the questions now. Perhaps you will then live along some distant day into the answer. However, in our endeavor to think it through, we can expect new light to be thrown on the mainsprings of violence. Most important of all, an analysis of the problem of innocence and murder foreshadows the emergence of new ethics for the coming age. #RandolphHarris 12 of 17

Innocence is generosity, especially in children, who can still believe and trust since they have yet to experience that betrayal which leads to cynicism. Innocence has to do with the heart in that it is a feeling state, a way of perceiving life rather than a calculation. It is “virgin” in that it is before the awakening to the vast possibilities in life for sensuality, tenderness, exploitation, and betrayal. The lack of experience in pleasures of the flesh has historically been taken for the symbol of innocence, although it should be remembered that it is a symbol and not the content. Innocence is, in addition, a condition of powerlessness. One of our problems, as we discuss innocence, will be to establish the extent to which this powerlessness is capitalized on by the innocent person. The question is: How far is innocence used as a strategy of living? When we reflect on the shooting at Kent State in 1970, we immediately see a demonstration of part of our thesis. This is possessed in the fact that two of the four students killed were not involved in the protest at all. One was dressed in his Reserve Officer raining Corps (ROTC) uniform and was going across that campus to take a test in war tactics, and another was on her way to music class. The moral of this is clear: there are no bystanders anymore. This implies something about the solidarity of human beings—the fact that we are all part of the tragic event. #RandolphHarris 13 of 17

Without a surrender of one’s own consciousness, no one today can draw one’s own moral skirts about him and claim an immunity from these events. Television, social media, and mass communication are only symptoms of a basic participation in the events of importance to the human race. To breathe is to judge. We can be confident that we shall find that this awareness of our own involvement is not at all the excuse for masochistic breast-beating or quietist withdrawal from the struggles. It can lead us rather to a new sharpening of our own ethical sensitivity and a discovery, though it be only partial, of the basis on which a lasting and effective struggle for racial integration or a relief from the compulsive hold of warfare may be founded. As a representative of these four students and their innocence, I shall choose one of them, Allison Krause, who was reported to have dropped a flower the day before the shooting into the barrel of one of the guardsmen’s rifles saying: “Flowers are better than bullets.” She is pictured in a poem by Russian poet Yevgeny Yevtushenko, which, despite its tendency toward sentimentality, reveals some important points: Nineteen-year-old Allison Krause, you were killed because you loved flowers. Bullets, pushing out the flower…let all the apple trees of the World, not in white—but in mourning be clothed. #RandolphHarris 14 of 17

So far we see only the event as it occurred that day: four victims of murder, the whole event summed up in the ironic and cruel trajectory of stray bullets. However, Yevtushenko knows that this simple innocence has only touched the surface. In the succeeding lines we see the complexity of innocence and of evil: “But a Vietnam girl—the same age as Allison—taking in her hand a gun, is an armed flower, the wrath of the people.” I take both the phrase “armed flower” and “thorny flower of protest,” a phrase that appears later on in the poem, as referring to the dimension of experience added to the original purity of innocence. We now have wrath as the basic motivation. Yevtushenko is now talking about a different kind of innocence—an armed flower, no longer the product of a childlike powerlessness but the power of wrath. The Vietnamese girl knows the flower grows on a thorny bush and has to be handled with care. She has an innocence that does not avoid evil and that there is, in the depth of the human soul as well as in human history, no such thing as pure evil or pure good. Yevtushenko’s juxtaposition of flower and armed reminds us of the phrase used by Jesus in the Gospel according to Saint Mark with which He adjured His disciples as He sent them out into the World: “Be ye wise as serpents but harmless as doves.” #RandolphHarris 15 of 17

This is, again, a curious juxtaposition of innocence and experience, which, it was hoped, would become the foundation for effective social action in the work of the disciples. Now, when I speak of trusting our religious demands, just what do I mean by “trusting”? Is the word to carry with it license to define in detail an invisible World, and to anathematize and excommunicate those whose trust is different? Certainly not! Our faculties of belief were not primarily given us to make orthodoxies and heresies withal; they were given us to live by. And to trust our religious demands means first of all to live in the light of them, and to act as if the invisible World which they suggest were real. It is a fact of human nature, that beings can live and die by the help of a sort of faith that does without a single strict and rigid doctrine or definition. The bare assurance that this natural order is not ultimate but a mere sign or vison, the external staging of a many-storied Universe, in which spiritual forces have the last word and are eternal,–this bare assurance is to such beings enough to make life seem worth living in spite of every contrary presumption suggested by its circumstances on the natural plane. Destroy this inner assurance, however, vague as it is, and all the light and radiance of existence is extinguished for these persons at a stroke. Often enough the wild-eyed look at life—the suicidal mood—will then set in. #RandolphHarris 16 of 17

In the same way the Spirit is always present, a moving power, sometimes in stormy ecstasies of individuals and groups, but mostly quiet, entering our human spirit and keeping it alive; sometimes manifest in great moments of history or a personal life, but mostly working hiddenly through the media of our daily encounters with beings and World; sometimes using its creation, the religious communities and their Spiritual means, and often making itself felt in spheres far removed from what is usually called religious. Like the wind the Spirit blows where it wills! It is not subject to rule or limited by method. Its ways with beings are not dependent on what beings are and do. You cannot force the Spirit upon yourself, upon an individual, upon a group, or even upon a Christian church. Although one who is the foundation of the church was oneself of the Spirit, and although the Spirit as it was present in one is the greatest manifestation of Spiritual Presence, the Spirit is not bound to the Christian church or any one of them. The Spirit is free to work in the spirits of beings in every human situation, and it urges beings to let Him do so; God as Spirit is always present to the spirit of beings. It is through this spirit that more specific powers can be extracted for the sake of communication and personal empowerment. “Yea, say unto them, except they repent to the Lord God will destroy them,” reports Alma 8.16. #RandolphHarris 17 of 17

It is Well to Seek Guidance—The Error and Exaggeration Creep in When One Becomes too Concentrated on a Single Source of Guidance!

October 11, 2019 12:03 am

More full of visions than a high romance? Light hoverer around our happy pillows! It was about nine a.m. when I called Stirling, and, unable to contain myself, spilled out all of the story of recent events, as I invited him to dinner to discuss them in greater detail. Perhaps I wanted him to know this was a loaded invitation. I thought it only fair. He surprised me. He insisted that we meet for lunch. He asked if it would not be too inconvenient if we gathered at twelve noon. All population elements are represented in the community, but three families out of five (58 percent) trace their ancestry to “American stock” that came to Graystone Hills before the Civil War. In spite of popular belief, “the Irish element” has contributed less than 9 percent to the ranks of class V. The Poles are found here twice as frequently, and the Germans and Norwegians only one-third as frequently as we may expect if change factors alone are operating. The concentration of “American stock” is overlooked by people in Graystone Hills who commonly use a European ancestral background as a symbolic label. This is understandable in the case of the Poles; they were imported as strikebreakers, and they have not outlived this experience of their ethnic background. Authority and individuality need not contend with one another in a being’s mind. #RandolphHarris 1 of 17

Many of these “American” families have lived in Graystone Hills as long as its “leading families”; however, length of residence is their only similarity to leading families, for through the generations they have achieved notorious histories. Unfortunately, the unsavory reputation of an ancestor is remembered and often used as an explanation for present delinquency. It is interesting to note that the doctrine of “blood” which explains the rise to eminence of class I is used on the same way to justify the derogation of class V. And, significantly, present behavior of class V gives the people who hold such an explanation is unwarranted, but people in Graystone Hills are not sociologists! Often such remarks as the following are made about these families or some member of them, “Blood will out”; “You cannot expect anything else from such people”; “His great-grandfather was hanged for killing a neighbor in cold blood!” Class V families are excluded from the two leading residential areas. They are found in the others, with large concentrations north of the tracks and below the canal. Below the canal and the Mill Addition are populated mainly by “Americans.” Down by the Mill is “Irish Heaven,” whereas the section north of the tracks is divided into the Norwegian and Poles areas. #RandolphHarris 2 of 17

A low, flat, swamp-like sub-area within this section, Bluffs, is almost exclusively Polish. The higher ground north of the tracks, populated mainly by Norwegians with a slight intermingling of Irish and Germans, is known as “Ixnay.” Below the canal is referred to by many names, all symbolic of its undesirability: down by the garbage dump; where the river rats live; behind the tannery; the bush apes’ home; squatters’ paradise; where you will find the God-damned yellow hammers; the tannery flats; and along the tow-path. The dilapidated, box-like homes contain crude pieces of badly abused furniture, usually acquired secondhand. A combination wood and coal stove, or kerosene burner, is used both for cooking and heating. An unpainted table and a few chairs held together with baling wire, together with an ancient sideboard—with shelves above to hold the assorted dishes, and drawers below for pots, pans, and groceries—furnish the combined kitchen and dining room. There may be some well-worn linoleum or strips of roofing on the floor. The “front room” generally serves a dual purpose, living room by say and bedroom by night. Here too the floor is often covered with linoleum or roofing strips, seldom with a woven rug. Two or three overly used chairs in various stages of disrepair share the room with a sagging sofa that leads a double life as he routine of day alternates with that of night. #RandolphHarris 3 of 17

If an additional bed is needed, an iron one may stand in a corner or along one wall. A simple mirror that shows signs of age, perhaps abuse, shares the wall with a few cheap prints of pictures cut from magazines that show how undressed a woman may be without being nude. Now and again a colored print of a saint and a motion picture star will be pasted or nailed beside a siren. An improvised wardrobe made by driving a row of nails in the wall generally occupies one corner. A table, a radio, and some means of lighting the room complete its furnishings. Old iron beds that sag in the middle, made with blankets, and comforts in the absence of sheets, a chest of drawers, a chair or two, and a mirror that looks out on the stringy curtains and the bare floor complete the furnishings of tiny bedrooms. Musical instruments, magazines, and newspapers other than The Bugle seldom find their way into these homes. Less than 1 percent have telephones. Privacy in the homes is almost non-existent; parents, children, “in-laws” and their children, and parts of broken family may live in two or three rooms. There is little differentiation in the use of rooms—kitchen, dining room, living room, and bedroom functions may be combined from necessity into a single use area. Bath and toilet facilities are found in approximately one home in seven. City water is piped near or into 77 percent of the homes within the city limits, except those below the canal. #RandolphHarris 4 of 17

Water for these homes is either carried from the town pump, also located in this area, or from the river. Outside the town, wells, springs, and creeks are used for a water supply. Some 4 percent of the homes were equipped with furnace heat; the rest were heated with wood- or coal-burning stoves. The family residence is rented in four cases out of five (81 percent). The few that are owned have either been inherited or built along the canal and in the tannery flats by their present owners. A few Poles have bought homes in Rolling Hills from the English and Scotch who formerly inhabited this area. Although it is popularly believed that these people buy cars rather than homes, only 57 percent own cars, the great majority (83 percent) being more than 7 years old. The family pattern is unique. The husband-wife relationship is more or les an unstable one, even though the marriage is sanctioned either by law or understandings between the partners. Disagreements leading to quarrels and vicious fights, followed by desertion by either the man or the woman, possibly divorce, are not unusual. The evidence indicates that few compulsive factors, such as neighborhood solidarity, religious teachings, or ethical considerations, operate to maintain a stable material relationship. On the contrary, the class culture has established a family pattern were serial monogamy is the rule. Legal marriages are restricted within narrow limits to class equals. #RandolphHarris 5 of 17

However, exploitative liaisons of pleasures of the flesh between males from the higher classes frequently occur wit teenage girls, but they are illegal and rarely result in marriage. Marriage occurs in the middle teens for the girls and late teens or early twenties for the boys. Doctors, nurses, and public officials who know these families best estimate that from one-fifth to one-fourth of all births are illegitimate. Irrespective of the degree of error in this estimate, 78 percent of the mothers gave birth to their first child before they were 20 years of age. Another trait that marks the family complex is the large number of children. The mean is 5.6 per mother, the range, 1 to 13. There is little prenatal or postnatal care of either mother or child. The child is generally delivered at home, usually by a local doctor, the county nurse, or a midwife, but in the late 1990’s some expectant mothers entered the local hospital. Hospital deliveries, however, are a recent innovation and not widely diffused. Death, desertion, separation, or divorce has broken more than half the families (56 percent). The burden of child care, as well as support, falls on the mother more often than on the father when the family is broken. The mother-child relation is the strongest and most enduring family tie. #RandolphHarris 6 of 17

Formal education experience is limited in large part to the elementary school. Two parents out of three (67 percent) quit school before the eighth grade was reached; the third completed it. Seven fathers and six mothers out of 230 have completed a year or more of high school; only one father and four mothers have graduated. None has attended any type of school after leaving the public school system. Psychologically speaking, there are an infinite number of situations in which people live at subhuman levels, and they find that some violence is life-giving. The overly shy person; the suspicious one who cannot let oneself make relationships; the one unable to love deeply or to give to another; the coward who insulates oneself from experiences that would enrich one—the list becomes endless. These are all individuals in whom some admixtures of violence may help to correct a deficiency. However, it requires a burst of effort that goes beyond rationality, a risking of one’s self, a committing of all, to give the person a sense of fulfillment. When a woman who has been docile all her life finally loses her temper and breaks out in a tirade, we find ourselves smiling and silently cheering; at least she is no longer apathetic. A friend of mine told me recently that his two sons had come home from college and had stepped into a situation where there was a lot of tension because of the illness of two relatives. #RandolphHarris 7 of 17

After a coupe of days one of the sons had torn up his iPhone 11 Pro Max in rage, and the other son had crashed his Bentley Flying Spur V8 S into a wall. My friend remarked: “It was a good violence.” A bust of anger seems to clear up the psychological relationship, making for greater honesty. Hence most people feel better after having gotten angry. However, I think he was rationalizing because the items were insured and no one physically got hurt. We have sad that violence united the self on a level below the human one. Now it so happens that many people (in fact most people) do live this way—that is without consciousness in any degree and without personal dignity. Many people spend their lives as only partially formed human beings, and millions living on a substandard in affluent countries. For these people, violence may raise the level of psychological and spiritual existence. Just as it unites the self that has attained consciousness on a level below the human one, it may raise undeveloped persons to a human level. This may take the form of political rebellions, which cause groups to break out of their apathy and succeed in wrenching social reforms from the dominant party. There are few, if any, instances where a dominant group has given up its power willingly and freely; power has a way of burrowing in to stay. #RandolphHarris 8 of 17

You do not have to be a semibeast to be accepted. One must live their life with dignity, and develop their potential consciousness, and future freedom. There are people who have suffered centuries of exploitation and have endured the apathy this causes; and to become psychologically and spiritually alive, some forgiveness is necessary. Do not allow colonial powers to take an active role in setting natives against each other because, as a result, they are only consolidating their own interests. Violence is not the only way to throw off the yoke of the colonial powers, education is the most important factor, and education will help to elevate the community and produce unity in the family. Although underdeveloped nations, after being exploited for so long, have turned to violence, this is not the path to integrity, self-esteem, nor awareness of their own powers. The most important thing is for us to have human dignity, the birth and growth of consciousness, integrity of relationships. There have been people who have resisted exploitation by going to school during the day and driving taxis at night. The dignity of humanity will spring from their brains and incorporate their total organism and their collective unconscious, which is an expression of their organism. We are climbing toward a new order, toward new forms, and these are part of the new nationality. #RandolphHarris 9 of 17

The old order and old forms will be destroyed in the process, but no sane person would argue that the forms of colonial society, which exploit people are part of humanity. Justice is a perspective that has been conceived as realistic. We ought to uplift the people; we must develop their brains, fill them will ideas, change them and make them into human beings. The living expression of the nation is the moving consciousness of the whole of the people; it is the coherent, enlightened action of men and women. We ought first to give back their dignity to all people. We should not be sticking needles in dolls or pounding on pillows, but should wipe out the rea evils of social and economic oppression. This concept has helped to clarify many neurotic problems which hitherto were beyond the reach of our understanding and hence of our therapy. It also puts two of the neurotic trends which had preciously resisted integration into their proper setting. The need for perfection now appears as an endeavor to measure up to this idealized image; the craving for admiration can be seen as the patient’s need to have outside affirmation that one really is one’s idealized image. And the farther the image is removed from reality the more insatiable this latter would logically be. Of all the attempts at solution the idealized image is probably the most important by reason of its far-reaching effect on the whole personality. #RandolphHarris 10 of 17

However, in turn it generates a new inner rift, and hence calls for further patchwork. The next attempt at a solution seeks primarily to do away with this rift, though it helps as well to spirit away all other conflicts. Through what I call externalization, inner processes are experience as going on outside the self. If the idealized image means taking a step away from the actual self, externalization represents a still more radical divorce. It again creates new conflicts, or rather greatly augments the original conflict—that between the self and the outside World. I have called these attempts a solution, partly because they seem to operate regularly in all neuroses—though in varying degree—and partly because they bring about incisive changes in the personality. However, they are by no means the only ones. Others of less general significance include such strategies as arbitrary rightness, whose main function is to quell all inner doubts; rigid self-control, which holds together a torn individual by sheer will power; and cynicism, which, in disparaging all values, eliminates conflicts in regard to ideals. Sometimes being rich is not the answer to your problems, it can actually be a curse. Rich people have all their needs and wants met and it gives them nothing to strive for. This can leave them empty inside, to the point they do not realize how beautiful or talented they are. #RandolphHarris 11 of 17

For a wealthy person, if he or she is empty inside a new dress or suit looks like just another pile of rags. They have to develop their spirituality and sometimes it is more difficult for them to do because they have more responsibilities to handle. Being less affluent, you get more joy for just putting food on the table and you see how thankful your kids are, who may have been starving all week. Buying new tires for your car might be a blessing because you know now you can get back and forth to work without hydroplaning with your kids in the back seat. Also, being less affluent allows you to dream more and it may motivate you to think about that house you are trying to purchase so you and your kids can live in a lace curtain suburb where you will no longer be preyed on. Meanwhile the consequences of all these unresolved conflicts have gradually become clearer to me. I see the manifold fears that are generated, the waste of energy, the inevitable impairment of moral integrity, the deep hopelessness that has resulted for the affluent and less affluent from feeling inextricably entangled. It was only after I had grasped the significance of neurotic hopelessness that the meaning of sadistic tends finally came into view. These, I now understand, represent an attempt at restitution through the vicarious living, entered upon by a person who despairs of ever being oneself. #RandolphHarris 12 of 17

And the all-consuming passion which can so often be observed in sadistic pursuits grew out of such a person’s insatiable need for vindictive triumph. It becomes clear to me then that the need for destructive exploitation is in fact no separate neurotic trend but only a never-failing expression of that more comprehensive whole which for the lack of a better term we call sadism. Thus a theory of neurosis evolves, whose dynamic center is basic conflict between the attitudes of moving toward, moving again, and moving away from people. Because of one’s fear of being split apart on the one hand and the necessity to function as a unity on the other, the neurotic makes desperate attempts at solution. While one can succeed this way in creating a kind of artificial equilibrium, new conflicts are constantly generated and further remedies are continually required to blot them out. Every step in this struggle for unity makes the neurotic more hostile, more helpless, more fearful, more alienated from oneself and others, with the result that the conflicts become more acute and their real resolution less and less attainable. One finally becomes hopeless and may try to find a kind of restitution in sadistic pursuits, which in turn have the effect of increasing one’s hopelessness and creating new conflict. #RandolphHarris 13 of 17

This, then, is a fairly dismal picture of neurotic development and its resulting character structure. Why do I nonetheless call my theory a constructive one? In the first place it does away with the unrealistic optimism that maintains we can cure neuroses by absurdly simple means. However, in involves no equally unrealistic pessimism. I call it constructive because it allows us for the first time to tackle and resolve neurotic hopelessness. I call it constructive most of all because in spite of its recognition of the severity of neurotic entanglements, it permits not only a tempering of the underlying conflicts but their actual resolution, and so enables us to work toward a real integration of personality. Neurotic conflicts cannot be resolved by rational decision. The neurotic’s attempts at solution ae not only futile but harmful. However, these conflicts can be resolved by changing the conditions within the personality that brought them into being. Every piece of analytical work well done changes these conditions in that it makes a person less helpless, less fearful, less hostile, and less alienated from oneself and others. Dr. Freud’s pessimism as regards neuroses and their treatment arouse from the depths of his disbelief in human goodness and human growth. #RandolphHarris 14 of 17

Being, Dr. Freud postulated, are doomed to suffer or to destroy. The instincts which drive one can only be controlled or at best sublimated. My own belief is that beings have the capacity as well as the desire to develop one’s potentialities and become a decent being, and that these deteriorate if one’s relationship to others and hence oneself is, and continues to be, disturbed. I believe that a being can change and g on changing as long as one lives. And this belief has grown with deeper understanding. We cannot allow the media or any other puppet show to direct an attack on our very freedom of thought, forcing all minds to think towards the same objective of enslavement which below the surface drives the collective race of humankind into a state of oppression. After all, who is anyone to tell us what to think? Who is anyone to say what thoughts are good? Thoughts stem from our ability to seek knowledge and live according to that knowledge as wise men and women and children and other living beings. They are expressions of our individual spirit of consciousness which has been torn to pieces. When we choose to develop our thought process by actually thinking instead of accumulating supposed facts we are empowered to create lives which are fulfilled according to how we want to shape them in correlation with our own true divine will and level of self-discipline. #RandolphHarris 15 of 17

Maybe making money outside of the system of slave labor is your goal. If that is the case, then focus on your talents and contemplate ways of making cash by using those talents to produce prosperity. Your perception of the enslaved will become more apparent and you will essentially stop being able to understand their contentment with such mundane aspirations. Do not fall into the trap of expressing disgust with these people, or exhibiting spite or hatred. They serve as important examples of what not to be. Remember that they are not the target of your spite and hatred. It is the systematic construct of imposed limitation we despise. Not the people who are enslaved by the system. The veil between Worlds will begin to tear from top to bottom and your spiritual and corporal experiences will begin to merge. Your life will become more blessed, and your blessings more grounded. The increasing intensity of your spiritual experiences will make the experiences more malleable through our soul work. This is a major part of this infernal science of becoming. It helps to enforce the process of unifying the dense physical self with the potential of unlimited possibility. Instead of being fearful you should see these visions as opportunities to destroy imposed fate through spirituality. Remember this at all times…the life experience is nothing but a series of opportunities to exercise power. #RandolphHarris 16 of 17

Absorb and consume any malign energies that may see your destruction as your personal power develops through alchemical transmutation. The oppositional forces then become fuel for ascent. A miracle will awake and when it does, it will mercilessly encroach upon all enemies which seek to interrupt your ascent with malicious intent. These blessings are extensions of self and the collective being conscious of humankind. These numbers of these blessings is infinite and when they are stirred, legions upon legions will begin to attack the enemy. Destruction of tyrants and liberation of the spirit is our goal. Keep this in mind, as then through application of this work our children may live in a better World of love and peace beyond the slavery of those so called gods who seek and worship adoration as if they were entities of greater power. We are isolated emanations of the void and so we are the Gods of Gods. We created them to serve us. Respect this current for what it is. It is a weapon meant to destroy the God of slaves from the inside out as well as the slave drivers who exalt him and/or her. It is meant to destroy the entire system and usher in something else. “They should come forth even unto the land of promise, which was choice above all other lands, which the Lord God had preserved for a righteous people,” reports Ether 2.7. #RandolphHarris 17 of 17

Join us this Saturday, 12 October 2019, for an open house over at #RocklinTrails! In Rocklin, California USA. Stop by to see the one and only home left for sale, a Residence 1 floor plan. It is move-in ready with a fully landscaped backyard and quick-close! We hope to see you there! 📍 Rocklin Trails
📆 Saturday, October 12th
⏰ 11am – 4pm Pacific Standard Time.

(For More Information Click on the Link Below.)

https://cresleigh.com/new-homes-in-rocklin-california-rocklin-trails/

Randolph Harris II International Institute

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