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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/

Sometimes an Angel Has to Fall to Know One Was in Heaven—Are You Living?

January 1, 2020 12:46 am

Make sustained rapid improvement a way of life. Nothing is so fatiguing as the eternal hanging on of an uncompleted task. If it is in the right direction, there is nothing wrong in change. To improve is to change, so to be perfect is to have changed often. Start by doing what is necessary; then do what is possible; and suddenly you are doing this impossible. God moves in a mysterious way, his wonders to perform; God plants his foot steps in the sea, and rides upon the storm. The condition upon which God hath given liberty to man is eternal vigilance. Some people think that it seems God does not exist because if one of two contraries be infinite, the other would be altogether destroyed. And the word “God” means that He is infinite goodness. They say, if God existed, there would be no evil discoverable; but there is evil in the World. Therefore, God does not exist is their thought. However, it is said in the person of God: “I am Who am,” reports Exodus 3.14. We know God exists. It is certain, and evident to our senses that in the World some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is noting else than the reduction of something in a state of actuality. #RandolphHarris 1 of 19

However, nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thu that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cld. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, exempli gratia that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. However, this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God. #RandolphHarris 2 of 19

The second way is from the nature of the efficient cause. In the World of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient case of itself; for so it would be prior to itself, which is impossible, Now in efficient causes it is not possible to go on to infinite, because in all efficient cases following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient cases, there will be no ultimate, nor any intermediate cause. However, if there be no first cause it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name Go. The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. However, it is impossible for these always to exist, for that which is possible not to be at some time is not. #RandolphHarris 3 of 19

Therefore, if everything is possible not to be, then at one time there could have been noting in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence—which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. However, every necessary thing either has its necessity caused by another, or not. Now it is impossible to go out to infinite in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in other their necessity. This all beings speak of as God. The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But “more” and “less” are predicated of different things, according as they resemble in their different ways something in which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is uttermost being; for those things that are greatest in truth are greatest in being. #RandolphHarris 4 of 19

Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God. The fifth way is taken from the governance of the World. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God. Since God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil. This is part of the infinite goodness of God, that He should allow evil to exist, and out of it to produce good. Since nature works for a determinate end under the direction of a higher agent, whatever is done by nature must needs be traced back to God, as to its first cause. #RandolphHarris 5 of 19

So also whatever is done voluntarily must also be traced back to some higher cause other than human reason or will, since these can change or fail; for all things that are changeable and capable of defect must be traced back to an immovable and self-necessary first principle. The human situation is one of finiteness—all flesh is grass and the grass withereth. It is one of sin—we receive double for all our sins. It is one of vanity and pride—we are brought to nothing and fall utterly. However, in spite of one’s realistic knowledge of human nature and density, darkness and light follow each other; after the depth of sin and punishment, the prophet announces forgives and liberation. However, the wave falls, and the prophet asks himself how he could have made such an announcement, when all the goodness of mortal beings is as the flower of the field, which faces because the breath of God blows upon it. However, he does not remain in the depths of his melancholy: over against human mortality the word of God shall stand forever. There is something eternal to which we can cling: Be not afraid, the Lord God shall come with strong hand. So the wave rises, and then again it falls: the nations are as a drop of water and a piece of dust; all nations are as nothing before God, they are counted as less than nothing. #RandolphHarris 6 of 19

Again the wave rises: God stands above the circle of the Earth, above all created things, above the highest and the lowest! And when once more the wave falls and the servant of God complains that he does not receive justice from God, the answer is that God acts beyond human expectation. He gives power to the faint and to one that hath no might God is increaseth strength. God acts paradoxically; He acts beyond human understanding. How shall we interpret these words? Is there a way to unite the heights and depths contrasted in this essay? Shall we understand the words of consolation and hope as vain promises, never fulfilled in the past and never to be fulfilled in any future? Shall we understand then as an escape from the realization of Human’s real situation, through mysticism and poetic elevation? If so, what about the probing realism of the prophet’s analysis of the human situation? One saw history as it is, but at the same time one looked beyond history to the ultimate power and meaning and majesty of being. One knew two orders of being: the human, political, historical order, and the divine, eternal order. Because one knew these two orders, one could speak as one did, moving continually between the depth of human nothingness and the great height of divine creativity. #RandolphHarris 7 of 19

Let us look at these orders, these different natures, and their interrelation. In speaking of them we speak of ourselves, because we belong to both of them in every moment of our life and history. The human order, the order of history, is primarily the order of growing and dying. “Surely the people is grass.” Human’s experience of melancholy, awakened by fading and perishing nature, is symbolic of one’s transitoriness. Generations after generations grow up, struggle, suffer, enjoy and disappear. Should we take all this seriously? Should we take it more seriously than the growing and fading of the grass? He prophet, when one was asked to speak one’s nation, raised the question: Why speak to them? They are grass. We could continue: Why write and work and struggle for them? They are grass. What matter, when after a few years all those for whom we wrote and spoke and struggled will have vanished? They were grass, the grass withered, the flowers faded. That is the order of history. However, the other appears at the horizon: the word of God shall stand forever. Second, the order of history is an order of sin and punishment. The exile, following the destruction of Jerusalem, was, as all the prophets said, the punishment of the people for their sins. We do not like words such as “sin” and “punishment.” They seem to us old-fashioned, barbaric, and invalid in the light of modern psychology. #RandolphHarris 8 of 19

However, whenever I have met exiles of high moral standards and insights, I have discovered that they feel responsible for what has happened within their own countries. And very often I have met citizens who democratic countries, citizens of this country, who have expressed a feeling of guilt for the situation of the World today. They were right, and the exiles were right: they are responsible, as are you and I. Whether or not we call it sin, whether or not we call it punishment, we are beaten by the consequences of our own failures. That is the order of history. However, at the horizon the other order appears, saying that our struggles are not in vain, that our iniquity is pardoned. There is a third element in the order of history, uniting finiteness and sin: the tragic law which controls the historical process, the law which ordains that human greatness utterly fall. There is human greatness in history. There are great and conquering nations and empires; there are even nations and empires which manifest a certain righteousness. There are princes and even good princes; there are judges and even just judges. There are states and constitutions and even states and constitutions which provide a certain amount of freedom; there are social orders and even some which provide a certain amount of equality. There are creative spirits and even some which have the power of knowledge and understanding. #RandolphHarris 9 of 19

However, just in being great and powerful and righteous they touch the divine sphere, and they become arrogant, and they are brought to nothing. They are without roots; they wither; the divine storm blows over them, and they vanish. That is the subject of Greek tragedy. That is the message f the prophet to the nations of the World. They are all subject to the law of tragic self-destruction—the bad and the good, individuals and nations, the weak and the heroic. And again the other order, the order beyond history and tragedy, appears at the horizon: He gives power to the faint and their strength is renewed, so that they shall mount up with wings as eagles. The order beyond the order of history is the divine order. And it is paradoxical: humans are like grass, but the word of God spoken to them shall stand forever. Humans stand under the law of sin and punishment, but the divine order breaks through it and bring forgiveness. Humans faint, falling from the height of their moral goodness and youthful power, and just when they have fallen and are weakest, they run without weariness and rise up with wigs as eagles. God acts beyond all human assumptions and valuations. He acts surprisingly, unexpectedly, paradoxically. The negative character of the historical order is the beneficial character of the divine order. The weak and despairing, the sinful and tragic in the historical order are the strong and victorious in the divine order. #RandolphHarris 10 of 19

The prophet speaks of the paradoxical destiny of the servant, the elected nation. Described as a man of sorrows, acquainted with grief, it is despised and rejected in the human order. Who does not think, hearing these words, of the exiles not only of Israel but of all nations of the World? However, the divine order appears. The exiled nation, or (as the Christians later, historically wrong, spiritually right, interpreted it) the Man on the Cross, represents another order, an order in which the weakest is the strongest, the most humiliated, the most victorious. The historical, human order is overcome by the suffering servant, the crucified Saviour. If we doubt this paradox, if we despair about our human situation, if our exile is without hope or meaning for us, the prophet should fill us with shame for the arrogance of our rationalism and the narrowness of our moralism, of history. He asks, “Who has directed the Spirit of God? With whom took He counsel and who instructed Him and taught Him the path of Justice?” We always wish to teach God the path of justice. We tell Him that He must punish the bad and reward the good, especially in relation to ourselves. However, He accepts no counsel concerning the course of history, as He took no counsel concerning the structure of the World, with all its natural destruction, cruelty, and transitoriness. #RandolphHarris 11 of 19

The divine order cannot be judged according to the measures of the historical order, the measures of human comfort and morality, democracy and civilization. That was the answer Job received from God when he struggled with Him about the unintelligible injustice of his historical fate. God did not justify Himself in moral categories; He triumphantly pointed to the unexplorable greatness of nature which cannot be measured according to the measure of human righteousness. However, if the divine order and the historical order have nothing to do with each other, how can the divine order concern us at all? How can eternity and forgiveness and divine help concern us if we are in the other order, the historical order, standing under the law of finiteness and weakness and punishment? How can the divine order comfort us in our misery? How can we listen to the words of the prophets which tell us of the end of our warfare? There are three answers to this question. First, the divine order is not the historical order; and we should not confuse these two orders. No life is able to overcomes finiteness, sin, and tragedy. The illusions of our period have been that modern civilization can conquer them, and that we can achieve security in our own existence. Progress seemed to have conquered tragedy; the divine order seemed to be embodied in the progressive, historical order. #RandolphHarris 12 of 19

However, for nearly three decades our generation has received blow after blow, destroying that illusion, and driving to despair and cynicism those who wanted to transform, and thought they could transform the historical order into a divine order. Let us learn from the catastrophe of our tie at least the fact that no life and no period are able to overcome finiteness, sin, and tragedy. The second answer is that there is another order to which we, as human beings, belong, an order which makes beings always dissatisfied with what is given to one. Humans transcend everything in the historical order, all the heights and depts of one’s own existence. One passes, as no other being is able to pass, beyond the limits of one’s given World. One participates in something infinite, in an order which is not transitory, not self-destructive, not tragic, but eternal, holy, and blessed. Therefore, when one listen to the prophetic word, when one hears of the everlasting God and of the greatness of His power and the mystery of His acts, a response is awakened in the depth of one’s soul; the infinite within one is touched. Every being knows, in some depth of one’s soul, that is true. Our despair itself, our inability to escae ourselves in life and in death, witnesses to our infinity. The third answer is that the two orders, the historical and the eternal, although they can never become the same, are within each other. The historical order is not separated from the eternal order. #RandolphHarris 13 of 19

What is new in the prophets and in Christianity, beyond all paganism, old and new, is that the eternal order reveals itself in the historical order. The suffering servant of God and the enemies because of whom one suffers, the Man on the Cross and those who fainted under the Cross, the exiled and persecuted in all periods of history, have all transformed history. The strong in history fall; the strength of each of taken from us. However, those who seem weak in history finally shape history, because they are bound to the eternal order. We are not a lost generation because we are a suffering, destroyed generation. Each of us belongs to the eternal order, and the prophet speaks to all of us: Comfort ye, comfort ye, my people! I have learned that there are not different types but qualifications of love, since the different qualities are presented, by efficiency or deficiency, in every act of love. This insight, however, does not make the distinction of the qualities of love less important. If, as I shall suggest, one has to distinguish the libido, the philia, the eros, the agape qualities of love we must ask: how are they related to each other? What is meant if one speaks of love without qualification? Which quality of love is adequate to the Great Commandment? Which to its emotional quality? #RandolphHarris 14 of 19

Whenever the word love is used one also speaks of self-love. How is self-love related to the qualities of love, to its ontological and to its ethical character? First of all one must ask whether self-love is a meaningful concept at all. Considering that love presupposes a separation of the loving subject, and the loved object, is there such a separation in the structure of the self-consciousness? I am very doubtful about using the term self-love, and if it is used, abut using the term self-love, and if it is used, about using in it any except a metaphorical sense. Besides this terminological question, one must ask how the different qualities of love are related to what is metaphorically called self-love, and how it is related to the ethical and to the ontological nature of love. This survey of the problems and confusion, connected with the use of the term love is equaled by a survey of the confusions and problems connected with the public discussion of the concept of power. I may tell an anecdote which has more symbolic than analytical meaning. I have been warned not to announce a lecture on “Love, Power, and Justice” in the Untied States, because power would be understood as the product of the electrical power companies, and justice as the fight against the policy of the Federal Government to provide for affordable electrical power by the regulation of rivers according to the pattern of the Tennessee Valley Authority. #RandolphHarris 15 of 19

Power in the sense presupposed by this story is electrical power. In the same way the term power can be applied to all physical causes, although theoretical physics has got rid of this anthropomorphic symbol and has replaced it by mathematical equations. However, present-day physics speaks of power-fields in order to describe the basic structures of the material World. This is at least an indication of the significance the term power has even in the most abstract analysis of physical occurrences. Physicists are usually conscious of the fact that they use an anthropomorphic metaphor when they use the term power. Power is a sociological category and from there it is transferred to nature (just as is law). However, the term metaphor does not solve the problem. We must ask, how is it possible that both physics and social science use the same word, power? There must be a point of identity between the structure of the social and the structure of the physical World. And this identity must be manifest in the common use of the term power. There is, however, only one way of discovering the root meaning of power, namely to ask about its ontological foundation. And this, of course, is one of the purposes of these lectures. Within the social realm the meaning of power is burdened by another ambiguity, the relation of power and force. This duality is almost exclusively restricted to the human sphere. #RandolphHarris 16 of 19

For only in humans, that is in the being whose nature is finite freedom, the distinction of power and force is meaningful. One speaks of power politics, and one often does so with moral indignations. However, this is the consequence of mere confusion. Politics and power politics are one and the same thing. There are no politics without power, neither in a democracy nor in a dictatorship. Politics and power politics point to the same reality. It does not matter which term you are using. Unfortunately, however, the term power politics is used for a special type of politics, namely that in which power is separated from justice and love, and is identified with compulsion. This confusion is possible because there is indeed a compulsory element in the actuality of power. However, this is only one element, and if power is reduced to it and loses the form of justice and the substance of love, it destroys itself and the politics based on it. Only penetration into the ontological roots of power can overcome the ambiguities in the relation of power and compulsion. If power is distinguished from compulsion the question arises whether there is a power which is neither physical nor psychological, but spiritual. Compulsion uses both physical and psychological means in order to exercise power, must conspicuously in the terror methods of dictatorships. No compulsion at all is presupposed in spiritual power. #RandolphHarris 17 of 19

Nevertheless, one assumes that spiritual power is the greatest, that it is the ultimate power. One does so whenever one says that God is Spirit. It is meet and right that we should give thanks to Thee, O Lord God, through Jesus Christ Thy Son, Who, being God Eternal, was pleased to becomes Man for our salvation. O the one, peerless, manifold Mystery of our Saviour! For He, being one and the same, God mist high, and perfect Man, both supreme High priest and most scared Sacred Sacrifice, according to His Divine power created all things, according to His human condition delivered humans; by virtue of His Sacrifice He atoned for the polluted, in right of His Priesthood He reconciled the alienated. O the peerless Mystery of redemption! Wherein those ancient wounds were healed by the Lord’s new medicine, and the judgment passed before on the first human rescinded by the privileges of our Saviour. The one in self-indulgence extended one’s hands to the tree, the other patiently fitted His to the Cross; therefore deservedly did the punishment borne by innocence become the discharge of the debtor, for with good right are debts remitted to debtors when discharged on their behalf by Him Who owed nothing. “And it came to pass that they began to spread upon the face of the land, and to multiply and to till the Earth; and they did wax strong in the land,” reports Ether 6.18. #RandolphHarris 18 of 19

Creator and Redeemer God, Author of all existence, source of all blessedness, I adore thee for making me capable of knowing thee, for giving me reason and conscience, for leading me to desire thee; I praise thee for the revelation of thyself in the gospel, for thy heart as a dwelling place of pity, for thy thoughts of peace towards me, for thy patience and thy graciousness, for the vastness of thy mercy. Thou hast moved my conscience to know how the guilty can be pardoned, the unholy sanctified, the poor enriched. May I be always amongst those who not only hear but know thee, who walk with and rejoice in thee, who take thee at they word and find life there. Keep me always longing for a present salvation in Holy Spirit comforts and rejoicings, for spiritual graces and blessings, for help to value my duties as well as my privileges. May I cherish simplicity and Godly sincerity of character. Help me to be in reality before thee as in appearance I am before humans, to be religious before I profess religion, to leave the World before I enter the church, to set my affections on things above, to shun forbidden follies and vanities, to be a dispenser as well as a partaker of grace, to be prepared to bear evil as well as to do good. O God, make me worthy of this calling, that the name Jesus may be glorified in me and I in him. #RandolphHarris 19 of 19

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. Dining rooms are perhaps the best evidence of the revolution that took place in society in the middle of the nineteenth century. The Industrial Revolution not only made all the furniture, dishes, and silver plate possible, but also created a new class of people to use them. Early in the nineteenth century, the existence of a dining room at all was the mark of gentry. The landed gentry of the South and the merchant shippers of the North might boast a separate room just for eating, but they represented only a very small part of the population. By the 1860s, a separate dining room was considered de rigueur (prescribed or required by fashion, etiquette, or custom) for even a cottage.

When the guest filed into a Victorian dinner in the late nineteenth century, they found small menus on the table describing what cuisine they would be served. Staff set and removed plate for every course, and no one used fingers to touch the food. There were special forks and ladles and knives for every conceivable food: oyster ladles and forks; tomato servers; fish knives and forks; cake knives and servers forks; different spoons for clear sup, for cream soup, for dessert, for fruit, for breakfast coffee, for dinner coffee, and for tea. The volume and variety of silver-plated flatware and hollowware would baffle any modern dinner. What is so amazing about Victorian table manners is how successful they were. We may no longer use all the cutlery, but we have internalized their whole system of suppressing bodily functions and being proper. Cresleigh homes residence 4 osfer a formal dining room. Have your cake and eat it with whipped cream!

Style is displayed in exquisite proportions in residence 4, of Cresleigh homes, at Brighton Station. This 3,501 square foot home has a superb floor plan, which has a cache of thoughtful amenities. The chef inspired kitchen has a huge island, and opens up to the large great room, with an optional fireplace. Notice the abundance of storage in the butler’s pantry, and walk-in pantry. There is also a cozy home management office on the first floor, along with a formal dining room, coat closet, and a master suite with its own bathroom. The first floor also boast of a powder room for guest, a mud room and a 3-car tandem garage, which easily holds a family fleet, or a portion of it that can be converted into an optional workshop.

An elegant stairway leads to the master suite on the second floor, which offers both conviences and quiet seclusion. Included are many special features: a coffee bar, bathroom with deep soaker tub, multiple vanities, and walk-in closet. There are two more bedrooms, complimented by a charming loft, which could be converted into a 5^th bedroom with only a little rearranging, and there is another full bathroom that comes standard. This come contains 3.5 bathrooms and up to five bedrooms. There is also outdoor livability with a large covered porch with an optional outdoor fireplace, and extended patio. How will you customize your 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. These chic residences (1-4) reflect Cresleigh Ranch’s exuberant spirit, varied architectural traditions, and incomparable landscape. Happy Exploring! https://cresleigh.com/brighton-station/residence-4/

The Oceans’s Only Got Water, You Never Know Where You Stand!

December 23, 2019 5:14 am

It may well be absurd to believe that some poor individual has the potential to transcend a psychosis of 20 years’ standing; but if you do not have some such fools in the World, nothing new is discovered. Happiness is not a state to arrive at, but a manner of traveling. If you esteem your own reputation, associate with people of good quality, for it is better to be alone than in bad company. Various essences of good have thus been found and proposed as bases of ethical system. Thus, to be a mean between two extremes; to be recognized by a special intuitive faculty; to make the agent happy for the moment; to make others are well as another happy in the long run; to add to one’s perfection or dignity; to harm no one; to follow from reason or flow from universal law; to be in accordance with the will of God; to promote the survival of the human species on this planet—are so many tests, each of which has been maintained by somebody to constitute the essence of all good things or action so far as they are good. The goal is to seek an end to the mutilation of the fullness of truth. The course of history is nothing but the story of human’s struggles from generation to generation to find the more and more inclusive order. #RandolphHarris 1 of 19

Invent some manner of realizing your own ideals which will also satisfy the alien demands—that and that only is the path of peace. Following this path, society has shaken itself into one sort of relative equilibrium after another by a series of social discoveries quite analogous to those of science. Polyandry and polygamy and slavery, private warfare and liberty to kill, judicial torture and arbitrary royal power have slowly succumbed to actually aroused complaints; and though some one’s ideals are unquestionably the worse off for each improvement, yet a vastly greater total number of them find shelter in our civilized society than in the antiquated savage ways. An experiment of the most searching kind has proved that the laws and usages of the land are what yield the maximum of satisfaction to the thinkers take all together. The presumption in cases of conflict must always be in favor of the conventionally recognized good. There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total Universe of good which we can see. Abstract rules indeed can help; but they help the less in proportion as out intuitions are more piercing, and our vocation is the stronger for the more life. #RandolphHarris 2 of 19

One knows that one must vote always for the richer Universe, for the good which seems most organizable, most fit to enter into complex combinations, most apt to be a member of a more inclusive whole. However, which particular Universe this is one cannot know for certain in advance; one only knows that is one makes a bad mistake the cries of the wounded will soon inform one of the fact. Every sort of energy and endurance, of courage and capacity for handling life’s evils, is set free in those who have religious faith. For this reason the strenuous type of character will on the battlefield of human history always outwear the easy-going type, and religion will drive irreligion to the wall. However, a feeling itself, and not simply the way it is displayed on face and body, can be experiences as misfitting a situation in a surprising number of ways. For example, the case of a man in his thirties, who was suffering from a paranoid form of schizophrenia. He became ill in his early twenties. He has always presented a strange mixture of intelligence, wrong-headedness, and fantastic idea. He was an ordinary clerk, employed in a consulate. Evidently as a compensation for his very modest existence he was seized with megalomania and believed himself to be the Saviour (the Buffy complex). He suffered from frequent hallucinations and was at times very much disturbed. #RandolphHarris 3 of 19

In quite periods the man was allowed to go unattended in the corridor of the mental facility. One day I came across him there, blinking through the window up at the Sun, and moving his head from side to side in a curious manner. He took me by the arm and said he wanted to show me something. He said I must look at the Sun with eyes half shut, and then I could see the Sun’s phallus. If I moved my head from side to side the Sun-phalls would move too, and that was the origin of the wind. In mythology, the so-called tube, is the origin of the ministering wind. For you will see hanging down from the disc of the Sun something that looks like a tube. And towards the regions westward it is as though there were an infinite east wind. However, if the other wind should prevail towards the regions of the east, you will in like manner see the vision veering in that direction. The Greek word for “tube,” means a wind-instrument, and the combination in Homer means “a thick jet of blood.” So evidently a stream of wind is blowing through the tube out of the Sun. The vision of my patient in 1906, and the Greek text first edited in 1910, should be sufficiently far apart to rule out the possibility of cryptomnesia (an implicit memory phenomenon in which people mistakenly believe that a current thought or idea if a product of their own creation when, in fact, they have encountered it previously and then forgotten it) on his side and thought-transference on mine. #RandolphHarris 4 of 19

However, the obvious parallelism of the two visions cannot be disputed, though one might object that the similarity is purely fortuitous. In that case we should expect the vision to have no connection with analogous idea, nor any inner meaning. Yet, this expectation is not fulfilled, for in certain medieval paintings this tube is actually depicted as a sort of hose-pipe reaching down from Heaven under the robe of Mary. In it the Holy Ghost flies down in the form of a dove to impregnate the Virgin. As we know from the miracle of Pentecost, the Holy Ghost was originally conceived as a mighty rushing wind, “the wind that bloweth where is listeth.” In a Latin text we read: “Animo descenes per orbem solis tribuitur” (They say that the spirit descends through the disc of the Sun). This conception is common to the whole of late classical and medieval philosophy. I cannot, therefore, discover anything fortuitous in these visions, but simply the revival of possibilities of ideas that have always existed, that can be found again in the most diverse minds and in all epochs, and are therefore not to be mistake for inherited ideas. I have purposely gone into the details of this case in order to give you a concrete picture of that deeper psychic activity which I called the collective unconscious. #RandolphHarris 5 of 19

We must distinguish three psychic levels: conscious. The personal unconscious, and the collective unconscious. The personal unconscious consists firstly of all those contents that became unconscious either because they lost their intensity and were forgotten or because consciousness was withdrawn from the (repression), and secondly of contents, some of them sense-impressions, which never had sufficient intensity to reach consciousness but have somehow entered the psyche. The collective unconscious, however, as the ancestral heritage of possibilities of representation, is not individual but common to all people, and perhaps even to all beings, and is the true basis of the individual psyche. Since the collective unconscious is common to all beings, archetypal manifestations can be demonstrated in the normal as well as the insane. Still, I believe there is no determiner which a being cannot get around, under, through, or over in order to pursue goals and values that have challenged one or that one has chosen to fulfill. Human’s potentials for survival, for adaptation, for rehabilitation, for recovery from infirmary, and for growth seems barely to be scratched. Our concepts of human’s limits have proven, century after century, to be too rigid. Humans continually exceed limits that science says are built into their tissue. #RandolphHarris 6 of 19

Humans have climbed Mount Everest, they orbit the Earth, they have survived death camps and slavery, and human recovery from illnesses deemed fatal. Thus, whenever I encounter a patient who is suffering from confining and crippling effects of childhood privations and trauma and finds challenges in one’s present existence overpowering, rather than despair with one, and pursue all the roots of pathology in one, I immediately begin to wonder how it would be possible to mobilize one’s spirit or one’s capacity to transcend the present circumstances which one has let grind one down. Maybe over the years I have just become more effective at communicating my faith in their potentials to the patients themselves; or maybe I have become more effective at infecting patients with the seeds of faith in themselves. A patient will say, “You seem to have had faith in me, so I looked, and I found faith in myself.” Maybe this is the factor in iatrogenic wellness—the strength of the healer’s faith in the potentials of the sufferer to transcend the limiting conditions of one’s existence. If this is true, it raises a fascinating question: On what factors is one’s faith in the other person’s potential to transcend limiting conditions dependent? I think that question is answerable—I do not quite know how, just now; but I think as a psychologists, we are duty bound to try to figure ways to measure the strength of a person’s conviction that the other person has the capacity to transcend determining circumstances. #RandolphHarris 7 of 19

It may be that bad “witches,” or experts at producing iatrogenic illness, are the very ones who have either none of the faith that I am taking about, or the reverse faith. They may be absolutely convinced from their depths that people have no capacity for transcendence. Something is fishy when a person practices a profession and cannot be creative in it, when one continues to practice something the same way year after year. Either the person has been brainwashed, or one’s creative potentials were leached from one as one received one’s training. Let me put it in still another way. A therapist’s task is to promote wellness in another. One was trained for this task, and one begins it with a repertoire of techniques. One has learned to listen; that is very good. One has learned to make reflections of feeling and content. One has learned the art of relevant interpretation. This is one’s “bag of tricks,” the kit of tools one utilizes in hope that they will invite a patient into growing. About 60 percent of a therapist’s patents will accept one’s invitation to wellness, as one presents it. However, what about the 40 percent of the case load that decline? It used to be that when my techniques (invitations) did not work, I would simply repeat them. I would reflect feeling more vigorously and interpret more incisively. Nothing happened. I was being most noncreative. I was showing a kind of character disorder, by persisting in behavior that was not effective. #RandolphHarris 8 of 19

By using repetitive methods, I was like the auto science engineer who knew how to do only three things—tighten nuts, turn screw, and connect wires. When someone brought in a car that would not run, one would turn every screw, tighten every nut, and connect every wire. The car still would not work. So one would find some more screws to turn, more nut to tighten, and more wires to connect. At the least, we would want the mechanic to try something else or to return our money. One wants responsible creativity from a practitioner. What is it about our methods of training therapists that seems so marvelously effective in drying up trainees; courage to be resourceful and creative in the arena of their commitment? Consider the ministry. Ministers seek to move people from a hellish existence to Heaven on Earth, to love their brothers and sisters and to end sinning. However, clergymen use few means to embody their commitment and their invitations. Maybe this is a good thing, that they seek to invite people to wholeness and goodness solely through sermons, home visits, pastoral counseling, and hospital visits. However, surely there are more ways than this that could be dreamed up. I will raise this question: Where are the creative potentials in the ministerial profession? What other ways might a minister employ to carry out one’s vocation—since, clearly, one’s present ways have not been very effective at humanizing beings. #RandolphHarris 9 of 19

We need to examine our training to see how it prevents us from being creative in carrying out our commitments. I think our training expresses a commitment, not to healing, but to loyal membership in a cult or elite. If we were trained for commitment to fostering wellness, then we could not help but become creative, because the knowhow built into us in our training would carry us only to the point of the first therapeutic impasse. Here, at the therapeutic impasse, is where commitment is tested: is the therapist committed to one’s “school’s” techniques—or to the patient’s growth? If to the latter, then one will be creative and inventive; one will display and embody the intentionality. If to the former, one will function like a cracked phonograph record, uttering the same invitation over and over, oblivious to the fact that it has been declined. People choose a mode of being as a response to others’ invitations or threats. They choose schizophrenic, or hysterical, or obsessional, or depressed being—for their parents, their spouse, or their friends. Part o this sick being is phoniness itself and part of the sick being is the organism’s response to a long career of inauthentic being. We are what we pretend to be, so we must be careful about what we pretend to be. Far and away the best prize that life offers is the chance to work hard at work that is worth doing. #RandolphHarris 10 of 19

Consciousness, instead of being the watchman over a dangerous and unpredictable lot of impulses, of which few can be permitted to see the light of day, becomes the comfortable inhabitant of a richly varied society of impulses and feelings and thoughts, which prove to be very satisfactorily self-governed when not fearfully or authoritatively guarded. Involved in the process of become oneself is a profound experience of personal choice. One realizes that one can choose to continue to hide behind a façade, or that one can take the risks involved in being oneself; that one is a free agent who has it within one’s power to destroy another, or oneself, and also the power to enhance oneself and others. Faced with this unobstructed eye of reality of decision, one chooses to move in the direction of being oneself. However, being oneself does not solve problems. It simply opens up a new way of living in which there is more depth and more height in the experience of one’s feelings; more depth and more range. One feels more unique and hence more alone, but one is so much more real that one’s relationships with others lose their artificial quality, become deeper, more satisfying, and draw more of the realness of the other person into the relationship. Another manner of understanding these learnings is that they are belated attempts to match symbols with meanings in the World of feelings, an undertaking long since achieved in cognitive realm. #RandolphHarris 11 of 19

Intellectually, we match carefully the symbol we select with the meaning which an experience has for us. Thus I say something happened “gradually,” having quickly (and largely unconsciously) reviewed such terms as “slowly, “imperceptibly,” “step-by-step,” and so forth, and rejected them as not carrying the precise shade of meaning of the experience. However, in the realm of feelings, we have never learned to attach symbols to experience with any accuracy of meaning. This something which I feel well up in myself, in the safety of an acceptant relationship—what is it? It is sadness, is it anger, is it regret, is it sorrow for myself, is it anger at lost opportunities—I stumble around trying out a wide range of symbols, until one “fits,” “feels right,” seems really to match the organismic experience. In doing this type of thing the client discovers that one has to learn the language of feeling and emotion as if one were an infant learning to speak; often even worse, one finds one must unlearn a false language before learning the true one. Let us try still one more way of defining this type of learning, this time by describing what it is not. It is a type of learning which cannot be taught. The essence of it is the aspect of self-discovery. With “knowledge” as we are accustomed to think of it, one person can teach it to another, providing each has adequate motivation and ability. #RandolphHarris 12 of 19

However, in the significant learning which takes place in therapy, one person cannot teach another. The teaching would destroy the learning. Thus I might teach a client that it is safe for one to be oneself, that freely to realize one’s feelings is not dangerous and so forth. The more one learned this, the less one would have learned it in the significant, experiential, self-appropriating way. This latter type of learning is true subjectivity, and there can be no valid communication of it, or even about it. The most that one person can do to further it in another, is o create certain conditions which make this type of learning possible. It cannot be compelled. A final way of trying to describe this learning is that the client gradually learns to symbolize a total and unified state, in which the state of the organism, in experience, feeling, and cognition may all be described in one unified way. To make the matter even more vague and unsatisfactory, it seems quite unnecessary that this symbolization should be expressed. It usually does occur, because the client wishes to communicate at least a portion of oneself to the therapist, but it is probably no essential. The only necessary aspect is the inward realization of the total, unified, immediate, at-this-instant, state of the organism which is me. #RandolphHarris 13 of 19

For example, to realize fully that at this moment the oneness in me is simply that “I am deeply frightened at the possibility at becoming something different is of the essence of therapy. The client who realizes this will be quite certain to recognize and realize this state of being when it recurs in somewhat similar form. One will also, in all probability, recognize and realize more fully some of the other existential feelings which occur in one. Thus one will be moving toward a state in which one is more truly oneself. One will be, in more unified fashion, that one organismically is, and this seems to be the essence of therapy. Modern American culture is largely secular, most people have little or no understanding of a Christian way of seeing the World, nor is a Christian Worldview an important participant in the way we as a society frame and debate issues in the public square. Three of the major centers of influence in our culture—the university, the media, and the government—are largely devoid of serious religious discussion. In fact, it is not unfair to say that university, media, and governmental leaders are often illiterate about how Christians see the World and why. This is evident, for example, in those rare cases when the major television news media try to feature a Christian perspective on abortion, the state, or anything else. #RandolphHarris 14 of 19

Usually, Christians watching the program feel misrepresented and misunderstood. More often than not, however, Christian perspectives are simply ignored and not covered at all. If a Martian were watching television before coming to Earth, he or she would get the idea that Americans are irreligious. Secularists tolerate religion as long as it remains a privatized perspective relative to a subgroup in society and as long as Christians do not assert that their views are objectively true and defend them accurately. The church is safe from vicious persecution at the hands of the secularist, as educated people have finished with stake-burning circuses and torture racks. No martyr’s blood is shed in the secular west. So long as the church knows her pace and remains quietly at peace on her modern reservation. Let the babes pray and sing and read their Bibles, continuing steadfastly in their intellectual retardation; the church’s extinction will not become by sword or pillory, but by the quiet death of irrelevance. However, let the church step off the reservation, let her penetrate once more the culture of the day and the face of secularism will change from benign smile to a savage snarl. God may lead one to seek and find another being who shall be His intermediary with one: His representative to one, His image for one. #RandolphHarris 15 of 19

A knowledge worth understanding is not less important than a teacher worth seeking. If a seeker believes that one has achieved a certain extent of self-preparation and self-purification, if one is convinced of the desperate need of a master, and if one does not succeed in finding a worthy one, then let one pray for help in the matter. It is not enough to try to follow the counsel given by prophets, mystics, and sages, to look within. It is necessary also to look deep enough and long enough to get really worthwhile results. This applies just as much to the search for help as to the search for truth. Sometimes people under the Christian umbrella simply do not but into the idea of purity. They consider such teaching to be Victorian and puritanical. Victorian is not. Puritanical it gloriously is—for it is supremely Biblical. “It is God’s will that you should be holy; that you should avoid sexual immorality; that each of you should learn to control one’s own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God; and that in this matter no one should wrong one’s brother or sister or take advantage of one. The Lord will punish beings for all such sins, as we have already told you and warned you. For God did not call us to be impure, but to live a holy life. Therefore, one who rejects this instruction does not reject humans but God, who gives you his Holy Spirit,” reports 1 Thessalonians 4.3-8. #RandolphHarris 16 of 19

If you are not convinced enough concerning the Biblical ethic, we must understand that it is based on Leviticus 19.2, where God says, “Be holy because I, the Lord your God, am holy”—a command which is given in the context of warnings against sexual deviation. I also want to point out that in 1 Thessalonians we are called to avoid sexual immorality and are three times called to be “holy.” To reject this is to sin against the Holy Spirit—the living presence of God—as the Thessalonians passage makes so clear. The human who carries on an act of impurity is not simply breaking a human code, nor even sinning against the God who at some time in the past gave one the gift of the Spirit. One is sinning against God who is present at that moment, against One who continually gives the Spirit. The impure act is an act of despite against God’s gift at the very moment it is being proffered. This sin is seen in its true light only when it is seen as a preference for impurity rather than a Spirit who is holy. Therefore, for a professed Christian to reject this teaching regarding sexual purity is to reject God, and this may indicate a false faith! Grace is not a matter of God’s making up the difference, but of God’s providing all the cost of salvation through His Son, Jesus Christ. Most people are trying to earn their way to Heaven an, despite earnest effort, some are falling short of bridging the awful chasm of sin separating them from God. #RandolphHarris 17 of 19

The body is the focal point of our presence in the physical and social World. In union with it we come into existence, and we become the person we shall forever be. It is our primary energy source or strength—our personalized power pack—a place where we can even stand in defiance of God, at least for a while. And it is the point through which we are stimulated by the World beyond ourselves and where find and are found by others. Human personal relations cannot be separated from the body; and, on the other hand, the body cannot be understood apart from human relations. It is essentially social. Therefore our bodies are forever a part of our identities as persons. My body came from God through my parents, and they provided a social and spiritual context that, more than anything else, makes me that person I am. Thou Who didst bring home the lost sheep to the fold on Thy shoulders, Who wast appeased by the prayers and confession of the publican, do Thou, O Lord, be favourable also to Thy servants, do Thou graciously attend to their prayers. May Thy mercy, O Lord, we beseech Thee, be beforehand with Thy servants, and all their iniquities be blotted out by Thy seedy pardon; through Jesus Christ our Lord. “And the Lord said unto hum: 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 18 of 19

O God Whose will conquers all, there is no comfort in anything apart from enjoying thee and being engaged in thy service; Thou art All in all, and all enjoyments are what to me thou makest them, and no more. I am well pleased with thy will, whatever it is, or should be in all respects, and if thou bidst me decide for myself in any affair, I would choose to refer al to thee, for thou art infinitely wise and cannot do amiss as I am in danger of doing. I rejoice to think that all things are at thy disposal, and it delights me to leave them there. Then prayer turns wholly into praise, and all I can do is to adore and bless thee. What shall I give thee for all thy benefits? I am in a strait betwixt two, knowing not what to do; I long to make some return, but having nothing to offer, and can only rejoice that thou doest all, that none in Heaven or on Earth shares thy honour; I can of myself do nothing to glorify thy blessed name, but I can though grace cheerfully surrender soul and body to thee, I know that thou art the author and finisher of faith, that the whole work of redemption is thine alone, that every good work or thought found in me is the effect of thy power and grace, that thy sole motive in working in me to will and to do is for thy good pleasure. O God, it is amazing that being can talk so much about human’s creaturely power and goodness, when if thou didst not hold back every moment, we should be devils incarnate. This, by bitter experience, thou hast taught me concerning myself. #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

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The Line Between Knowing and Loving is Impossible to Draw–Feelings are More Important than Anything Under the Sun!

November 12, 2019 12:27 am

“It is easy for us to make beings like you. We do it all the time. There is nothing to it. We can easily replace you. Understand, all the mental and physical equipment we have given you is for a purpose.” At this point, I knew my first real fear. I was afraid they were going to do away with Derek then and there. I could not bear it. The pain in me was so all-consuming that it took all the strength I possessed to stand by and say nothing. However, I did not feel that there was anything that I could do to prevent whatever the Parents would now do to Derek. What deep-seated fears and needs underly Derek’s delusional system? We were long in finding out, for Derek’s preventions effectively concealed the secret of his autistic behavior. In the meantime we dealt with his peripheral problems one by one. During his first year with us Derek’s most trying problem was toilet behavior. This surprised us, for Derek’s personality was not “anal” in the Freudian sense; his original personality damage had antedated the period of his toilet-training. Rigid and early toilet-training, however, had certainly contributed to his anxieties. It was our effort to help Derek with this problem that led to his first recognition of us as human beings. #RandolphHarris 1 of 20

Going to the toilet, like everything else in Derek’s life, was surrounded y elaborate preventions. We had to accompany him; he had to take off all his clothes; he could only squat, not sit on the toilet seat; he had to touch the wall with one hand, in which he also clutched frantically the vacuum tubes that powered his elimination. He was terrified lest his whole body would be sucked down. To counteract this fear we gave him a metal wastebasket in lieu of the toilet. Eventually, when eliminating into the wastebasket, he no longer needed to take off all his clothes, nor to hold on to the wall. He still needed the tubes and motor which, he believed moved his bowels for him. However, here again the all-important machinery was itself a source of new terrors. In Derek’s World the gadgets had to move their bowels, too. He was terribly concerned that they should, but since they were so much more powerful than men, he was also terrified that if his tubes moved their bowels, their feces would fill all of space and leave him no room to live. He was thus always caught in some fearful contradiction. Our readiness to accept his toilet habits, which obviously entailed some hardship for his counselors, gave Derek the confidence to express his obsession in drawings. Drawing these fantasies was a first step toward letting us in, however distantly, to what concerned him most deeply. #RandolphHarris 2 of 20

Drawing was the first step in a year-long process of externalizing Derek’s anal preoccupations. As a result he began seeing feces everywhere; the whole World became to hm a mire of excrement. At the same time he began to eliminate freely wherever he happened to be. However, with this release from his infantile imprisonment in compulsive rules, the toilet and the whole process of elimination became less dangerous. Thus far it had been beyond Derek’s comprehension that anybody could possibly move his bowels without mechanical assistance. Now Derek took a further step forward; defecation became the first physiological process he could perform without the help of vacuum tubes. It must not be thought that he was proud of this ability. Taking pride in an achievement presupposes that one accomplishes it of one’s own free will. He still did not feel himself an autonomous person who could do things on his own. To Derek defecation still seemed enslaved to some incomprehensible but utterly binding cosmic law, perhaps the law his parents had imposed on him when he was being toilet trained. It was not simply that his parents had subjected him to rigid, early training. Many children are so trained. However, in most cases the parents have a deep emotional investment in the child’s performance. #RandolphHarris 3 of 20

As a result of this deep emotional investment, the child’s response in turn makes training an occasion for interaction between them and for the building of genuine relationships. Derek’s parents had no emotional investment in him. His obedience gave them no satisfaction and won him no affection or approval. As a toilet-trained child he saved his mother labor, just as household machines saved her labor. As a machine he was not loved for his performance, nor could he love himself. So it has been with all other aspects of Derek’s existence with his parents. Their reactions to his eating or noneating, sleeping or wakening, urinating or defecating, being dressed or undressed, washed or bathed did not flow from any unitary interest in him, deeply embedded in their personalities. By treating him mechanically his parents made him a machine. The various functions of life—even the parts of his body—bore no integrating relationship to one another or to any sense of self that was acknowledged and confirmed by others. Though he had acquired mastery over some functions, such as toilet-training and speech, he had acquired them separately and kept then isolated from each other. #RandolphHarris 4 of 20

Toilet-training had thus not gained Derek a pleasant feeling of body mastery; speech had not led to communication of thought or feeling. On the contrary, each achievement only steered him away from -self-mastery and integration. Toilet-training had enslaved him. Speech left him talking in neologisms that obstructed his and our ability to relate to each other. In Derek’s development the normal process of growth had been made to run backward. Whatever he had learned put him not at the end of his infantile development toward integration but, on the contrary, farther behind than he was a its beginning. Had we understood this sooner, his first years with us would have been less baffling. In order to explore more fully the relations among the several parts of social front, it will be convenient to consider here a significant characteristic of the information conveyed by front, namely, its abstractness and generality. However specialized and unique a routine is, its social front, with certain exceptions will tend to claim fact that can be equally claimed and asserted of other, somewhat different routines. It is unlikely that Derek’s calamity could befall a child in any time and culture but our own. He suffered no physical deprivation; he starved for human contact. Just to be taken care of is not enough. At the extreme where utter scarcity reigns, the forming of relationships is certainly hampered. #RandolphHarris 5 of 20

However, in our society of mechanized plenty often makes for equal difficulties in a child’s learning to relate. Where parents can provide simple creature-comforts for their children only at the cost of significant effort, it is likely that they will feel pleasure, that gives children a sense of personal worth and sets the process of relating in motion. However, if comfort is so readily available that the parents feel no particular pleasure in winning it for their children, then the children cannot develop the feeling of being worthwhile around the satisfaction of their basic needs. Of course parents and children can and do develop relationships around other situations. However, matters are then no longer so simple and direct. If he is to feel loved and worthy of respect and consideration, the child must be on the receiving end of care and concern given with pleasures and without the exaction of return. This feeling gives him the ability to trust; he can entrust his well-being to persons to whom he is so important. Out of such trust the child learns to form close and stable relationships. For Derek relations with his parents were empty of pleasures in comfort-giving as in all other situations. His was an extreme instance of a plight that sends many schizophrenic children to our clinics and hospitals. #RandolphHarris 6 of 20

Many months passed before he could relate to us; his despair that anybody could like him made contact impossible. When Derek could finally trust us enough to let himself become more infantile, he began to play at being a papoose. There was a corresponding change in his fantasies. He drew endless pictures of himself as an electrical papoose. Totally enclosed, suspended in empty space, he is run by unknown, unseen powers through wireless electricity. As we eventually came to understand, the heart of Derek’s delusional system was the artificial, mechanical womb he had created and into which he had locked himself. In his papoose fantasies lay the wish to be entirely reborn in a womb. His new experience in the school suggested that life, after all, might be worth living. Now he was searching for a way to be reborn in a better way. Since machines were better than men, what was more natural than trying to rebirth through them? This was the deeper meaning of his electrical papoose. As Derek made progress, his pictures of himself became more dominant in his drawings. Though still machine operated, he has grown in self-importance. Now he has acquired hands that do something, and he has had the courage to make a picture of the machine that runs him. Later still the papoose became a person, rather than a robot encased in glass. #RandolphHarris 7 of 20

Eventually Derek began to create an imaginary family at the school: the “Carr” family. Why the Carr family? In the car he was enclosed as he had been in his papoose, but at least the car was not stationary; it could move. More important, in a car one was not only driven but also could drive. The Carr family was Derek’s way of exploring the possibility of leaving the school, of living with a good family in a safe, protecting car. Derek at last broke through his prison. In this brief account it has not been possible to trace the painfully slow process of his first true relations with other human beings. Suffice it to say that he ceased to be a mechanical boy and became a human child. This newborn child was, however, nearly 12 years old. To recover the lost time is a tremendous task. That work has occupied Derek and us ever since. Sometimes he sets to it with a will; at other times the difficulty of real life makes him regret that he ever came out of his shell. However, he has never wanted to return to his mechanical life. One last detail and this fragment of Derek’s story has been told. When Derek was 12, he made a float for our Veteran’s Day parade. It carried the slogan: “Feeling are more important that anything under the Sun.” Feelings, Derek had learned, are what make for humanity; their absence, for a mechanical existence. With this knowledge Derek entered the human condition. #RandolphHarris 8 of 20

Instead of having to maintain a different pattern of expectation and responsive treatment for each slightly different performer and performance one can place the situation in a broad category around which it is easy for one to mobilize one’s past experience and stereotypical thinking. Observers then need only be familiar with a small and hence manageable vocabulary of fronts, and know how to respond to them in order to orient themselves in a wide variety of situations. There are grounds for believing that the tendency for a large number of different acts to be presented from behind a small number of fronts is a natural development in social organization. In the descriptive kinship system which gives each persona a unique place, it may work for very small communities, but, as the number of persons becomes large, clan segmentation becomes necessary as a means of providing a less complicated system of identifications and treatments. As a compromise, the full range of diversity is cut at a few crucial points, and all those within a given bracket are allowed or obliged to maintain the same social front in certain situations. In addition to the fact that different routines may employ the same front, it is to be noted that a given social front tends to become institutionalized in terms of the abstract stereotyped expectations to which it gives rise, and tends to take on meaning and stability apart from the specific tasks which happen at the time to be performed in its name. #RandolphHarris 9 of 20

The front becomes a collective representation and a fact in its own right. When an actor takes on an established social role, usually one finds that a particular front has already been established for it. Whether one’s acquisitions of the role was primarily motivated by a desire to perform the given takes or by a desire to maintain the corresponding front, the factor will find that one must do both. Further, if the individual takes on a task that is not only new to one but also unestablished in the society, of if one attempts to change the light in which one’s task is viewed, one is likely to find that there are already several well-established fronts among which one must choose. Thus, when a task is given a new front we seldom find that the front it is given is itself new. Since fronts tend to be selected, not created, we may expect trouble to arise when those who perform a given task are forced to select a suitable from for themselves from among several quite dissimilar ones. Thus, in military organizations, task are always developing which (it is felt) require too much authority and skill to be carried out behind the front maintained by one grade of personnel and too little authority and skill to be carried out behind the front maintained by the next grade in the hierarchy. Since there are relatively large jumps between grades, the task will come to carry too much rank or to carry too little. #RandolphHarris 10 of 20

When Reese remarked to me that a man in her home town would not have committed suicide if one person had known him, what was she saying? I believe she was saying that this man had no person to whom he could open himself up, no one who was interested enough in him to listen, to pay attention to him. Se was saying that he lacked someone who had compassion for him, a compassion which would be the basis of his self-esteem. If he had had such a person, he would have counted himself too valuable to wipe out. She was also saying, although she did not know it, that the line between knowing and loving is impossible to draw. One merges into the other. If I know someone well I will tend to have compassion for one; and as I have compassion for one I will try to know one well. This is why it is next to impossible, when somebody you dislike is talking to listen to one, take in what you hear, and let it form itself into a comprehensible structure in your mind. If not our ears, the tendency is to close off our minds; to block out the person we do not like. The development of power is a prerequisite for compassion just as it is for communication. At the beginning of psychotherapy persons are normally so bereft of power in interpersonal relationships that they have very little compassion to give. #RandolphHarris 11 of 20

Compassion requires that one have some security, some position of power from which one can give concern to another. Lack of self-esteem and self-affirmation makes it very difficult to have anything left over for others; an individual must have something with which to prime the pump before one can give to others. I cannot agree with some of my colleagues who hold that there are two kinds of people: those who operate by love, and those who operate by power. I believe this is a dichotomy which leaves the way open for the illusion of the past, namely that one can have powerless love and another (generally a person one does not like) loveless power. Do not protest, let love alone rule! Can you prove it true? However resolve: every morning I shall concern myself anew about the boundary between the love-deeds-Yes and the power-deed-No and pressing forward honor reality. If we are to honor reality, we must be aware that power and love can have a dialectical relationship, each feeding and nourishing the other. We must turn our attention to the interplay between love and power, and the fact that powers needs love if it is not to slide into manipulation. Power without charity ends up in cruelty. #RandolphHarris 12 of 20

The destructive kind of power generally comes from persons who have suffered radical deprivation, like when Duke Harry, despairing over the lack of effect his protest had in Washington, fantasied firing all the people in the supermarket. The constructive forms of power, such as nutrient power and integrative power, come only when there has already been built up within the individual some self-esteem and self-affirmation. Having established the relationship between power and love, let me now state that there is an experience in which love does transcend power. This is shown in Goethe’s drama in which Faust has made his compact with Mephistopheles to gain infinite knowledge and infinite sensual experience. Mephistopheles can give him only power, and that he does. Faust has loved Margarete and Helen of Tory and thinks he will leave them easily and casually behind. However, when Faust experiences the moment when his soul should logically be surrendered to the devil, he is saved by Margarete’s love for him. The mothers re-enter the drama, carrying with them the ties that every being has with nature and humankind. This allegory of love conquering power reveals an archetype of human experience that speaks to us all in diverse ways: I do not know what would remain to us were love not transfigured power and power not staying love. #RandolphHarris 13 of 20

We are the creatures whose love is continually straying into power, and whose power is occasionally transfigured by love. We all participate in some way or other in the power structure of our society. Compassion is the name of that form of love which is based on our knowing and our understanding each other. Compassion is the awareness that we are all in the same yacht and that we all shall either skin of swim together. Compassion arises from the recognition of community. It realizes that all being, men and women, are bothers and sisters, even though a disciplining of our own instincts is necessary for us even to being to carry out that belief in our actions. Compassion is the tie felt for another not because one fulfills one’s potentialities (as if anyone ever did!). Compassion is felt for another as much because one does not fulfill one’s potentialities—in other words, one is human, like you or me, forever engaged in the struggle between fulfillment and nonfulfillment. We then surrender the demand that we be divine in order to join humankind in its suffering and its destiny. We are all lonely….We have learnt to pity one another for being alone. And we have learnt that nothing remains to be discovered except compassion. Compassion is the acceptance of the conviction that nothing human is foreign to me. I can then understand that if my enemy is killed, humanity is reduced that much. #RandolphHarris 14 of 20

Even if the sum total of cruelty has not greatly diminished in the last twenty-one centuries—children still suffer for the things which they have not the slightest responsibility—we shall not require a token of success. It is in the confronting of this dilemma—fighting cruelty without regard for tangible success—that beings discover what one is in the dept of one’s personality. An interesting illustration of the dilemma of selecting an appropriate front from several not quite fitting ones may be found today in American medical organization with respect to the task of administering anesthesia. In some hospitals anesthesia is still administered by nurses being the front that nurses are allowed to have in hospitals regardless of the task they perform—a front involving ceremonial subordination to doctors and a relatively low rate of pay. In order to establish anesthesiology as a specialty for graduate medical doctors, interested practitioners have had to advocate strongly the idea that administering anesthesia is a sufficiently complex and vital task to justify giving to those who perform it the ceremonial and financial reward given to doctors. The difference between the front maintained by a nurse and the front maintained by a doctor is great; many things that are acceptable for nurses are infra dignitatem for doctors. #RandolphHarris 15 of 20

Some medical people have felt that a nurse under-ranked for the task of administering anesthesia and that doctors over-ranked; were there an established status midway between nurse and doctor, an easier solution to the problem could perhaps be found. Similarly, had the Canadian Army had a rank halfway between lieutenant and captain, two and a half pips instead of two or three, then Dental Corps captains, any of them of underrepresented ethnic origin, could have been given a rank that would perhaps have been more suitable in the eyes of the Army than the captaincies they were actually given. I do not mean here to stress the point of view of a formal organization or a society; the individual, as someone who possesses a limited range of sign-equipment, must also make unhappy choices. Thus, in the crofting community studied by the writer, hosts often marked the visit of a friend by offering one a shot of hard liquor, a glass of wine, some home-made brew, or a cup of tea. The higher the rank or temporary ceremonial status of the visitor, the more likely one was to receive an offering near the liquor end of the continuum. Now one problem associated with this range of sign-equipment was that some crofters could not afford to keep a bottle of hard liquor, so that wine tended to be the most indulgent gesture they could employ. #RandolphHarris 16 of 20

However, perhaps a more common difficulty was the fact that certain visitors, given their permanent and temporary status at the time, outranked one potable and under-ranked the next one in line. There was often a danger that the visitor would feel just a little affronted or, on the other hand, that the host’s costly and limited sign-equipment would be misused. In our middle classes a similar situation arises when a hostess has to decide whether or not to use the good silver, or which would be the more appropriate to wear, her best afternoon dress or her plainest evening gown. Compassion gives us a basis for arriving at the humanistic position which will include both power and love. Compassion occupies a position opposite to violence; as violence projects hostile images on the opponent, compassion accepts such daimonic impulses in one’s self. It gives us the basis for judging someone without condemning one. Although loving one’s enemies requires grace, compassion for one’s enemies is a human possibility. I have suggested that social front can be divined into traditional parts, such as settings, appearances, and manner, and that (since different routines may be presented from behind the same front) we may not find a perfect fit between the specific character of a performance and the general socialized guise in which it appears to us. #RandolphHarris #RandolphHarris 17 of 20

These two facts, taken together, lead one to appreciate that items in the social front of a particular routine are not only found in the social fronts of a whole range of routines, but also that the whole range of routines in which one items of sign equipment is found will differ from the range of routines in which another item in the same social front will be found. Thus, a lawyer may talk to a client in a social setting that one employs only for this purpose (or for a study), but the suitable clothes one wears on such occasions one will also employ, with equal suitability, at dinner with colleagues and at the theater with is wife. Similarly, the prints that hang on one’s wall and the carpet or hardwood on the floor may be found in domestic social establishments. Of course, in highly ceremonial occasions, settings, manner, and appearance may all be unique and specific, used only for performances of a single type of routine, but such exclusive use of sign equipment is the exception rather than the rule. Will our compassion be ignited by the wars in African and the Middle East? Many of us have no way out of despair at being unable to stop these cruel holocausts, noting effective to do, struggle as we might with the viable alternatives. Almost universally these wars are hated, and is they could, most people would like to forget. #RandolphHarris 18 of 20

Regardless of all our protests and prayers, it goes on and on, with the steady attrition of our sense of honesty, credulity, and even language. However, even as we continue all efforts to end the wars as soon as is humanly possible, it may be that the Middle East and Africa will be, in the long run, of service—if one may speak that way without blasphemy—to America. With all the evil the wars in Africa and the Middle East, daimonically indeed, represent an occasion in which American could achieve an insight into life that will be essential to its future. This could come about by our gaining a tragic sense, an awareness of our own complicity in evil, our own participation in automatized, dehumanized destructiveness. “All the violence you see amongst the mammals, all of it stems from the drive to live, to survive, and to have offspring to survive and to obtain all the food and drink necessary to survive and procreate. This is the basis of all life on Earth. And self-aware human mammals—intelligent mammals—are the most savage and cruel and vicious of all beings on the planet, or any planet in the ‘Realm of Worlds.’ They are always too deeply enmeshed in pain or pleasure, loneliness or suffocating sense of paralysis, a need for love, or a raging jealousy resulting from love, or a desire for vengeance due to personal defeat or injury. #RandolphHarris 19 of 20

“And when they [humans] are physically wounded or experience disease, their suffering is unendurable for them. They are driven by it to terrible extremes. Peace, harmony, joy elude these creatures. (Pages 248-249 of Prince Lestat and the Realms of Atlantis by Anne Rice.) The guilt we feel is surely a normal guilt and may be the beginning of America’s transformation from an adolescent posturing to the maturity of a responsible nation. So far we have kept our innocence, despite all lessons to the contrary. Let us hope that these sad events will constitute a farewell to war. Do not let the repetitiveness of pain and suffering make you callous to the endless torment. “There is hope. You have seen the human mammals of the planet weeping and sobbing and praying. They have hope, hope that the Maker (God) hears them and that when they die their spirits go up and away from Earth.” (Pages 254 of Prince Lestat and the Realms of Atlantis by Anne Rice.) If the so-called powerful and practical persons and the self-confessed materialistic ones only knew how much nearer to realities the sage is than the they, how much more “practical” one is, they would be very much surprised. “Thus we nay see that the Lord is merciful unto al who will, in he sincerity of their hears, call upon his holy name. Yea, thus we see that the gate of Heaven is open unto all, even to those who will believe on the name of Jesus Christ, who is the Son of God,” reports Helaman 3.27-28. #RandolphHarris 20 of 20

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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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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

Only a Being Who Has Overcome the Lower Nature Oneself May Help Others to Overcome it in their Turn!

September 20, 2019 12:49 am

Ah, but you have worked it all so well. It was easier for you in old Rome, was it not? However, what a palace you have here. There are kings who would envy you. Master, long years ago, or so they seem to me, in some far-away place, where I lived before I came to you, I was what they called a Fool for God. I do not remember it clearly and never will as both of us well know. But a Fool for God was a man who gave himself over to God completely and did not care what happened, whether it was mockery, or starvation, or endless laughter, or dreadful cold. That much I remember, that I was a Fool for God in those times. Whatever I did I was a Fool for God. A Fool for God in some miserable monastery painting the sacred pictures, convinced my life would mean nothing unless it was a life of sacrifice and pain. And now, in your magic I see some similar burning purity. And I turned away from all the riches of life in Venice for that burning purity; I turned away from all that a human may have. “When I look at thy Heavens, the work of thy fingers, the Moon and the Stars which thou hast dost care for him? Yet thou hast made him little less than God, and dost crown him with glory and honor. Thou hast given him dominion over the works of thy hands; thou hast put all things under his feet,” Psalms 8.3-6. Sometime ago representative of the World of science demanded a new line of research. They called it a “science of survival.” #RandolphHarris 1 of 17

The science of survival did not mean the survival of individuals or social groups, of nations or of races—that would not be new—but the survival of civilized humankind, or of humankind as a whole, or even life altogether on the surface of this planet. Such a proposition is a sign that we have reached a stage of human history that has only one analogy in the past, the story of the “Great Flood,” found in the Old Testament and also among the myths and legends of many nations. The only difference between our situation and that of the Flood is that in these stories the gods or God brings about the destruction of life on Earth because beings have aroused divine anger. As the book of Genesis describes it: “The Lord was sorry that he had made humans on Earth and it grieved him to his heart. So the Lord said, I will blot out man, whom I have created, from the face of the ground, man and beast and creeping things and birds of the air, for I am sorry that I have made them.” In the next verse, the story answers the questions of possible survival—“But Noah found favor in the eyes of the Lord.” Through him, we read, not only man but also a pair of each species of animal was to make possible the survival of life upon Earth. #RandolphHarris 2 of 17

Today, the destruction and survival of life have been given into the hands of beings—men and women and children. Beings who have dominion over all things, according to the psalm, has the power to save or destroy them, for they are little less than God. How do beings react to this new situation? How do we react? How should we react? “The Earth and we” has ceased to be merely a subject for human curiosity, artistic imagination, scientific study, or technical conquest. It has become a question of profound human concern and tormenting anxiety. We make desperate attempts to escape its seriousness. However, when we look deep into the minds of our contemporaries, especially those of the younger generation, we discover a dread that permeates their whole being. This dread was absent a few decades ago and is hard to describe. It is the sense of living under a continuous threat; and although it may have many causes, the greatest of these is the imminent danger of a universal and total catastrophe. Their reaction to this feeling is marked either by a passionate longing for security in daily life, or an exaggerated show of boldness and confidence in being, based on one’s conquest of Earthly and trans-Earthly space. Most of us experience some of these contradictory reactions in ourselves. #RandolphHarris 3 of 17

Our former naïve trust in the “motherly” Earth and her protective and preserving power has disappeared. It is possible that the Earth may bear us no longer. We ourselves may prevent her from doing so. No Heavenly sign, like rainbow given to Noah as a promise that there would not be a second flood, has been given to us. We have no guarantee against human-made floods, that destroy not by water but by fire and air. Such thoughts give rise to the question—what has it to say about the significance of the Earth, the scene of human history, in view of the vastness of the Universe? What about the short span of time allotted to this planet and the life upon it, as compared to the unimaginable length of rhythms of the Universe? Such questions have been rarely asked in Christian teaching and preaching. For the central themes of Christianity have been the drama of the creation and fall, of salvation and fulfillment. However, sometimes peripheral questions move suddenly into the center of a system of thought, not for any theoretical reason, but because such questions have become, for many, matters of life and death. This is the kind of movement has very often occurred in human history as well as in Christian history. And whenever it has occurred, it has changed being’s view of oneself in all respects, as it has changed the understanding of the Christian tradition on all levels. #RandolphHarris 4 of 17

It may well be that we are living in such a moment, and that being’s relation to the Earth and the Universe will, for a long time, become the point of primary concern for sensitive and thoughtful people. Should this be the case, Christianity certainly cannot withdraw into the deceptive security of its earlier questions and answers. It will be compelled forward into the more daring inroads of the human spirit, risking new unanswered questions, like those we have just asked, but at the same time pointing in the direction of the eternal, the source and goal of beings and this World. For a moment, let us imagine what thinking must have been like for the first people who were aware that they were aware. Science cannot explain why the World makes scientific sense. It cannot explain why we are here, or, now that we are here, what we should do about it. The first people had no words to describe the World they were experiencing. Because we think in symbols, it is difficult for us to imagine what those early people, who had no symbols, thought, but we can try. The first aware people began to collect information about the World. They saw a large, bright object move across the Sky. It has a profound effect upon their bodies. While it was there, they felt warm, and they could see. In its absence, the World became dark and cold. #RandolphHarris 5 of 17

As it passed, those first human beings saw the trees drop their leaves and die. Then, magically, the trees came back to life in brilliant colors and alluring smells. Finally, those trees produced an object that was good to eat. Then the trees appeared to die, only to return to give birth again and again. Try to imagine how awed early people must have been by these simple events. The first humans were becoming aware. However, they had no word-symbols to express that awareness in thought or speech. Then perhaps one day two human beings both made a similar sound while grabbing for the same apple. They walked on apart, but perhaps one of these people heard yet another person make the same sound, and, magically, the picture of the apple appeared in the mind of this early human being. It was probably through random events such as this that people began the process of naming object and understanding their World. Many primitive people probably believed that everything was controlled by some sort of spirit. If there was a storm, the reason must be that the gods were angry. People also assumed that forces or spirits controlled all their behavior. Our predicament has been brought about chiefly by the scientific and technical development of our century. It is as foolish as it is futile to complain of this development. #RandolphHarris 6 of 17

There it is possessed before us—a realm created by humans quite beyond the realm that was given one by nature when one first emerged from earlier forms of life. There it is, changing our lives and thoughts and feelings in all dimensions, consciously, and even more, unconsciously. Today’s students are not what students of the preceding generations were. Today’s hopes and anxieties are strange and often unintelligible to the older among us. And if we compare our two generations with any in earlier centuries, the distance separating us from them becomes really immense. Since this sudden thrust forward has been brought about by science and its application, must not science itself have the last word about beings, their Earth and the Universe? What can religion add? Indeed, has not religion, whenever it did try to explore these subjects, interfered with scientific development, and therefore been pushed aside? This certainly happened in the past, and is happening again today. However, it is not religion in itself that interferes; it is the anxiety and fanaticism of religious people—laymen as well as theologians—marked by a flight from serious thought and an unwillingness to distinguish the figurative language of religion from the abstract concepts of scholarly research. #RandolphHarris 7 of 17

In many sections of the Christian World, however, such distortions and misuse of religion have been overcome. Here one can speak freely of a being and their Earth in the name of religion, with no intention of adding anything to scientific and historical knowledge, or of prohibiting any scientific hypothesis, however bold. We imagine that the thought of the Sage is too far behind us; we left all that when we left the primitive and medieval ages. The philosophic quest is apparently something quite obnoxious to the modern matter-of-fact spirit. The reality is that thought of the Sage is too far ahead of us, and leaves the plain being panting. The Masters exist, not as a special community in far-off Rocklin Trails, but as scattered individuals in different parts of the World. They have their strange powers and enigmatic secrets, but these are not the theatrical and sensational things that imaginative occultists would have us believe. The spiritually stronger a being becomes, the less one needs to lean on other beings. Consequently advanced mystics have little or no need of joining any society, fraternity, or community. All talk of the adepts and masters themselves being members of such associations, living together in a Cresleigh Home in Rocklin Trails or elsewhere, is possible, but no one really knows. #RandolphHarris 8 of 17

It is an invisible spiritual order to which they belong, one which needs no visible organization because that could never express it but only limit its universality and falsify its insights. There is an aristocracy of time in a truer sense than that which we in the West usually give the word. It is formed from the aristocrats of the mind; a superior caste of men and women which was founded hundreds of thousands of years before our first European noble was given his accolade. Their breeding is not based on fleeting codes, but on the eternal laws of life. What is ethical to meaner mortals is aesthetical to them. I sought to tack down the truth about the Taltos, to determine whether they were pure myth or whether they were human beings. Here was a subject engulfed in superstition, misinformation, and wishful thinking—not only in the distant West but also in it own Old World homelands. After I discovered it, I then discovered that people did not know the most elementary facts about Taltos but preferred, in their mental picture, either to deprive them of all humanity or to turn them into overly sentimental all-too-human creatures. Some successful breeding occurred and the offspring gave rise both to ‘little people’ and Taltos with human genes of the Taltos. And centuries passed, all this became a matter of superstition and legend. #RandolphHarris 9 of 17

There were terrible wars and massacres and unspeakable bloodshed. The Taltos, being far less aggressive than human, lost out to the new species. The Taltos tend in their natural state to be extremely naïve and childlike. They are telepathic, curious by nature and hardwired with a tremendous amount of basic historical and intellectual knowledge. It is born knowing, as the say, all about the species itself, the island continent from which they came, and the place in the British Isles to which they migrated after the island was destroyed by the same volcano that created it. The rarity of such beings among us shows what anyone can quickly see—that their attainment is hard to realize. However, it also shows that most of them do not return to this Earth again. They pass on. However, the tradition is that they do not pass without initiating one other person at least. Such men and women are indeed the spiritual vanguard of the human race. In one sense, one is the loneliest of beings, for one rarely meets with others of one’s kind inhabiting the plant. However, in another sense one is not, for the extent and depth of the affection which one receives are out of the ordinary. Such beings are so few, their worth to society so great, the darkness around us gathering so thickly, that their presence among us is the greatest blessing. #RandolphHarris 10 of 17

According to our traditions the history of the World does not contain any period where there were not beings who had realized their higher nature. However, they were very very few. Is there anyone among those you know today, as well as all those you have known in the past, to whom you can point as a fully enlightened beings, as one conscious of one’s Overself? Your answer will reveal how rare this attainment is. The succession of saviours has existed as long as the human race itself as existed. The infinite power which shepherds its evolution can always be trusted to send these illumined beings as and when its own laws and human needs call for them. Beings who have entered into the fill glory of spiritual illumination, who have realized to the utmost their diviner possibilities, are rare in any age, rarer still in our own materialistic one. This deep union with the Overself occurs in the greatest secrecy. Nobody else knows what has happened to the being, much less understands. Nor will one let anyone know. Except in the case of a prophet sent on a public mission to humankind, people will have to discover it for themselves. The greater the being, the more one shriks from being made a show. The race of sages is nearly dead. There may be some hiding in the monasteries of Cresleigh Homes in Rocklin Trails or in the penthouses of New York City. #RandolphHarris 11 of 17

It remains what it always was—a very small inconspicuous minority although some individuals among it, gifted with talent or singled out by destiny, have become personally conspicuous at times. Where are they do few, these sages, these serene and urbane self-realized ones? Nature works very hard and only attains her aim once in a multitude of throws. In humankind is she created one sage in a human million people, she may well be contended. It is indeed difficult to find beings whose lives are thus touched with Truth. They stand supreme but solitary in the mystic battlefield of life, but when they enter the public arena the World becomes aware that a star of unwonted brilliance is blazing it its firmament. There was either a longer past or a loftier planet than our own behind these great masters. It is true that most people believe that they cannot like the sages or live like the saints and that it is useless to entertain any further thought about them. They look at the World around them and see the events which are taking place or read about them and they believe that this is not the kind of World with which sages and saints could cope and that therefore they have little value to us today. However, here they are not altogether right. A study of history from the earliest times will show that whenever sages and saints have appeared there were great evils in the World of their time and they were always exception figures among their peoples. #RandolphHarris 12 of 17

The memories of them have remained carefully kept and guarded by those who know the importance of right values. That importance reminds today and what these figures of eminent wisdom and holiness have to tell us about the higher laws of life and the higher nature of beings is still as true as ever it was. Creativity occurs in an act of encounter and is to be understood with this encounter as its center. I see a tree. I see it in a way no one else has ever seen it. I experience it, and no doubt have been grasped by that tree. The arching grandeur of the tree, the mothering spread, the delicate balance as the tree grips the Earth—all these and many more characteristics of the tree are absorbed into my perception and are felt throughout my nervous structure. These are part of the vision I experience. This vision involved an omission of some aspects of the scene and a greater emphasis on other aspects and the ensuing rearrangement of the whole’ but it is more than the sum of all these. Primarily it is vision that is now not tree, but Tree; the concrete tree I looked at is formed into the essence of tree. However, original and unrepeatable my vision is, it is still a vision of all trees triggered by my encounter with the particular one. The painting that issues out of this encounter between a human being, I, and an object of reality, the tree, are literally new, unique and original. #RandolphHarris 13 of 17

Something is born, comes into being, something that did not exist before—which is as good as a definition of creativity as we can get. Thereafter everyone who looks at the painting with intensity of awareness and lets it speak to one will see the tree with the unique powerful movement, the intimacy between the tree and the landscape, and the architectural beauty which literally did not exist in our relation with trees until I experienced and painted them. I can say without exaggeration that many have never really seen a tree until they have seen and absorbed beautiful paintings of them. Think about it, trees are alive, they have souls, they give birth, grow and die. And to deprive a tree of water and making it endure the hot Summer days is probably about as painful as branding a human with a hot comb. “And there was no inequality among them; the Lord did pour out his Spirit on all the face of the land to prepare the minds of the children of beings, or to prepare their hearts to receive the word which should be taught among them at the time of his coming—that they might night be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God,” reports Alma 16.16-17. #RandolphHarris 14 of 17

We must take care not to fall into the depressing belief that this is to be attained by masters only and that we cannot attain it. It is unhelpful to put this goal on some Everest-like peak far beyond the human climbing. If many are called but few are chosen, it is their own weakness which defers the time of being chosen. In the end, and with much patience, they too will find the way beyond the struggle into peace. It is not enough to find an ideal to help one’s course in life: it should also be based on truth, not fancy of falsity. The aspiration must not only be a desirable one, it must also be attainable. There is always a valid reason for disparity between the sought-for objective and the actual performance. Those who begin hopefully and enthusiastically but find themselves disappointed and without result, ought to look first to their understanding of the Quest and correct it, to their picture of the Goal and redraw it. The existentialists teach that both [creatureliness and godlikeness] are defining characteristics of human nature…And any philosophy which leaves out either cannot be considered to be comprehensive. If you want to find out why so many fail to reach the Quest’s objective and so few succeed in doing so, first find out what the Quest really is. Then you will understand that the failures are no failures at all; that so large a project to change human nature and human consciousness cannot be finished in a little time. #RandolphHarris 15 of 17

B.F. Skinner’s experiments are not concerned with the goals of the conditioning. The animal or the human subject is conditioned to behave in a certain way. What one is conditioned to is determined by the decision of the experimenter who sets the foals for the conditioning. Usually the experimenter in these laboratory situations is not interested in what he or she is condition an animal or human subject for, but rather in the fact that one can condition them to the goal of one’s choice, and in how one can do it best. However, serious problems arise when we turn from the laboratory to realistic living, to individual or social life. In this case the paramount questions are: to what are people being conditioned, and who determines these goals? In seems that when Skinner speaks of culture, he still has his laboratory in mind, where the psychologist who proceeds without value judgments can easily do so because the goal of the conditioning hardly matters. At least, that is perhaps one explanation why Skinner does not come to grips with the issue of goals and values. For example, he writes, “We admire people who behave in original or exceptional ways, not because such behavior is itself admirable, but because we do not know how to encourage original or exceptional behavior in any other way.” #RandolphHarris 16 of 17

This is nothing but circuitous reasoning: we admire originality because we can condition it only by admiring it. But why we do we want to condition it if it is not a desirable goal in itself? The degree of originality and creativity that is desirable in various classes and occupational groups in a given society varies. Scientists and top managers, for instance, need to have a great deal of these qualities in a technological-bureaucratic society like ours. For blue-collar workers to have the same degree of creativity would be a luxury—or a threat to the smooth functioning of the whole system. I do not believe that this analysis is a sufficient answer to the problem of the value of originality and creativity. There is a great deal of psychological evidence that striving for creativeness and originality are deeply rooted impulses in beings, and there are some neurophysiological evidence for the assumption that the striving for creativity and originality is built in the system of the brain. It may be that such beings are vanishing from the World scene, that their successors today are second and third rate, possessors of a shallower enlightenment and a narrow perception. These beings are not just abnormal variations of the human species but glorious harbingers of its future development when its own times arrives. #RandolphHarris 17 of 17

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