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Avenge the Patriotic Gore that Flecked the Streets of Baltimore, And by the Battle-Queen of Yore, Maryland!

June 2, 2020 11:11 pm

The true mentor will possess a penetrating insight into one’s pupil’s needs. Such a guru seeks neither money nor personal power. One will be able to perceive from what source a person draws one’ life, whether from the impulsion of the ego or from the inspiration of God. The instantaneous and adequate nature of one’s replies to all questions shows a deeper understanding than the merely intellectual, hence must be intuitive, inspirational, or realizational. On such a basis a human’s fitness for guruship becomes more evident. The role of spiritual guide involves a code of ethics, a special moral responsibility on the part of the guide. The appellation of spiritual teacher should be given only to one who not only can communicate the spiritual truth intellectually but who also lives it fully. The teacher must not only provide instruction; one must also set an example of how to live and act in the World, and one must not only do both of these but one must also provide a profounder influence than other humans by virtue of one’s own attainment, as telepathically revealed by one’s mere presence. The perfect teacher is one who lives up to the teaching itself. The semi-perfect one tries to live up to the teaching. The imperfect one does not even try: avoid one. Actions, deeds, are the final test of the spiritual human or guru. The life one leads must be a pattern. #RandolphHarris 1 of 21

The spiritual guide who ask one’s disciples to practise self-discipline and remodel their characters, will seem to them to be offering impossible counsels of perfection unless one oneself is willing to do or has already done what one asks. However sound one’s theoretical guidance may be, it will fail in persuasive power to the extent that it is not at one with one’s own experience. Whatever help one can give through teaching is limited on the other person’s side by both ability to understand and willingness to receive it. One can give a human no other Grace then this, to point out the way to God. However, there is none better. One seeks to bring humans back to the memory of one’s true native land. There is no room for such a human in rigid official Worlds. One could not even influence, let alone save, such a society. At best one can make some people more fully conscious of what they already dimly feel: that civilization is in danger and its leaders half-bankrupt; that society is sick unto death; that the individual needs spiritual help to endure and grapple with the depressing situation in which one finds oneself. What chance has the individual spiritual educator to continue one’s work when public and government alike accept the false suggestion that only through large organized groups and recognized traditional institutions can people be correctly led? #RandolphHarris 2 of 21

The end of such a trend can only be as it has been in the past—monopoly, dictational religion, centralized tyrannical power, heresy-hunting persecution, and the death of individualism, which means the death of truth. Jesus was an individualists. One prefers to remain unrecognized for what ne genuinely is so that others will not even suspect one’s true status—unless one deliberately wishes them to be made aware in order to help them in a special way. Unless one has been invested with a special mission to speak or write to the World, the authentically illumined human will not publicly announce the fact for one’s illumination. Anyone who does is an impostor. We may turn over the multitudes of tomes in which the opinions of human lie locked up, but the self-actualized will tell us more Truth in a day than we are likely to learn from all that huge mass of speculation. If World history show little if any ethical progress on the part of humanity, are the self-actualized to be blamed as futile? No. That merely shows the intractability of the human material they are working on, for their lives are given to doing whatever they can. They are not miracle humans. The best help one can give is to put a human upright on one’s own feet by helping one get one’s own experience of the glimpse. #RandolphHarris 3 of 21

The human will then know that God really exists, that one’s own inner being is connected with God, and that one can draw upon this connection for moral strength and personal guidance, mental peace and spiritual knowledge. We have already seen that a revelatory situation is revelatory insofar as it permits an awareness of the Unconditional as perceived through, underneath, and beyond the many elements that constitute the concrete situation. There is no revelation without a concrete setting. And a concrete setting is not revelatory unless it point beyond itself, to an eternal abyss, ground and meaning. This is to say that in the existential experience of the Unconditional, the human and cosmic elements, whose convergence have formed the situation in question, are perceived as symbolic of their eternal ground. The Unconditioned makes itself known through symbolic situations. In other words, it reaches us through symbols. The symbol belongs to the World of appearances. It may be literally anything. For anything which has been involved in a concrete experience of the Unconditional may retain, for the mind which has known it in the fire of communion with being-itself, a flavour of remembrance. It has kept the power of reminding us of that experience. #RandolphHarris 4 of 21

It has been endowed with a sort of secondary revelatory power; and whenever we meet this symbol, we shall be thrown back into the revelatory constellation hat once connected with this particular symbol. This is the main use of the word symbol: it denotes the elements that have been associated with a revelation and that have retained some of the revelatory power then manifested. A second use of the term follows. We cannot speak of the Unconditional directly. Even to say “Unconditional” is to see it as a contrasted with the conditional, and this conditions the content of the word “Unconditional.” There is no way of expressing the ultimate ground of being unless we use symbolic terms. The terms are understood as pointers to, not as copies of, reality. God does not mean a God, but points to a realm where “a” is meaningful, beyond singular and plural; as Unconditional, one is neither subject of the verb “to be” nor object of the verb “to know,” but one is beyond object and subject. It is highly symbolic language which must be used at this point. However, its symbolic character foes not diminish its truth; on the contrary, it is a condition of its truth. To speak unsymbolically about being-itself falsifies the real situation. Our knowledge of God is derived from the perfections which flow from Him to creatures, which perfections are in God in a more eminent way than in creatures. #RandolphHarris 5 of 21

Now our intellect apprehends them as they are in creatures, and as it apprehends them it signifies them by names. Therefore as names, which are symbols, are applied to God, the perfections which they signify, such as goodness, life and the like, and their mode of signification. As regards to what is signified by these names, they belong properly to God, and more properly than they belong to creatures, and are applied primarily to Him. However, as regard their mode of signification, they do not properly and strictly apply to God; for their mode of signification applies to creatures. Spiritual formation requires thinking. The Gospel of Jesus directly repudiates all false information about God and, therewith, about the meaning of human life; and it works to undermine the power of those ideas and images that structure life away from God. However, for it to have this effect we must use our ability to think. What is thinking? It is the activity of searching out what must be true, or cannot be true, in the light of given facts or assumptions. It extends the information we have and enables us to see the “larger picture”—to see it clearly and to see it wholly. And it undermines false or misleading ideas and images as well. It reveals their falseness to those who wish to know it. It is a powerful gift of God to be used in the service of truth. #RandolphHarris 6 of 21

Here is Paul thinking under inspiration: “If God is for us, who is against us? He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?” reports Romans 8.31-32. Here is Martin Luther thinking and standing in the power of God before his examiners at Worms: “Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other—my conscious is captive to the Word of God. I cannot and will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen.” The earliest printed version of his statement added the famous words: “Here I stand, I cannot do otherwise.” And so we must apply our thinking to and with the Word of God. We must thoughtfully take that Word in, dwell upon it, ponder its meaning, explore its implications—especially as it relates to our own lives. What are we to do in the light of the facts of the gospel and the revelation of God and of human destiny contained in the Bible? We must “pay greater attention to what we have heard, so that we do not drift away from it,” reports Hebrews 2.1. We must thoughtfully put it into practice. We must seek the Lord by devoting our powers of thinking to understanding the facts and information in the gospel. This is the primary way of focusing our minds on him, setting him before us. #RandolphHarris 7 of 21

When we focus our minds on God, in doing so we will be assisted by God’s grace in ways far beyond anything we can understand on our own; and the ideas and images that governed the life of Christ through his thought life will possess us. However, two factors—self-contempt and anxiety—are largely responsible for the repression of sadistic impulses. The thoroughness and depth of repression vary. Often the destructive impulses are merely kept from awareness. By and large it is astonishing how much sadistic behaviour can be lived out without the individual’s knowing it. One is conscious only of occasional desires to mistreat a weaker person, of being excited when one reads about sadistic acts, or of having come obviously sadistic fantasies. However, these sporadic glimpses remain isolated. The bulk of what one does to others in one’s daily behaviour is for the most part unconscious. One numbness of feeling for oneself and others is one factor that blurs the issue; until this is dispelled one cannot emotionally experience what one does. Besides, the justifications brought to bear to conceal the sadistic trends are often clever enough to deceive not only the sadistic person oneself but even those affected by them. We must not forget that sadism is an end stage of a severe neurosis. #RandolphHarris 8 of 21

And because sadism is a neurosis, the kind of justification employed will depend upon the structure of the particular neurosis from which the sadistic trends stem. The complaint type, for instance, will enslave the partner under the unconscious pretense of love. One’s demands will be attributed to one’s needs. Because one is so helpless or so apprehensive or so ill, the partner should do things for one. Because one cannot be alone, the partner should always be with one. One’s reproaches will be expressed indirectly by one’s demonstrating, unconsciously, how much others make one suffer. The aggressive type expresses sadistic trends quite undisguisedly—which, however, does not mean that one is any more aware of them. One has no hesitation in showing one’s discontent, one’s scorn, and one’s demands but feels that, besides being entirely justified, one is simply being frank. One will also externalize one’s lack of regard for others and the fact that one exploits them, and will intimidate them by telling them in no uncertain terms how much they abuse one. The detached person is singularly unobtrusive in expressing sadistic trends. One will frustrate others in a quiet way, making them feel insecure by one’s readiness to withdraw, conveying the impression that they are cramping or disturbing one, and taking secret delight in letting them make fools of themselves. #RandolphHarris 9 of 21

However, sadistic impulses can be much more deeply repressed, and then give rise to what might be called an inverted sadism. What happens here is that the person so greatly fears one’s impulses that one leans over backward to keep them from being revealed to oneself or others. One will shun everything that resembles assertion, aggression, or hostility and as a result will be profoundly and diffusely inhibited. To lean over backward from enslaving others is to be incapable of giving any order, much less of assuming a position of responsibility or leadership. It makes for overcaution in exerting influence or giving advice. It involves the repression of even the most legitimate jealousy. A good observer will merely notice that the person gets a headache, a stomach ailment, or some other symptom when things do not go one’s way. Leaning over backward from exploiting others brings self-effacing tendencies to the fore. It shows in not daring to express any wish—not daring even to have a wish; in not daring to rebel against abuse or even to feel abused; in tending to regard the expectations or demands of others as better justified or more important then one’s own; in preferring to be exploited rather than assert one’s own. Such a person is between the devil and the deep blue sea. One is frightened of one’s impulses to exploit but despises oneself for one’s unassertiveness, which one registers as cowardice. #RandolphHarris 10 of 21

And when one is exploited—as will naturally happen—one is caught in an unsolvable dilemma and may react with a depression or some functional symptom. Similarly, instead of frustrating others one will be overanxious not to disappoint them, to be considerate and generous. One will go to great lengths to avoid anything that could conceivably hurt their feelings or in any way humiliate them. One will intuitively find something “nice” to say—an appreciative remark, for instance, that will heighten their self-confidence. One tends automatically to take blame on oneself and will be profuse in one’s apologies. If one must make a criticism one will make it in the mildest possible form. Even when others grossly abuse one, one will show nothing but “understanding.” However, at the same time one is hypersensitive to humiliation and suffers excruciatingly under it. The sadistic play on emotions, when deeply repressed, may give place o a feeling that one is powerless to attract anyone. Thus a person may honestly believe—often in spite of good evidence to the contrary—that one is unattractive to the opposite gender, that one has to content oneself with the crumbs. To speak in this case of a feeling of inferiority is merely to use another word for what the person is conscious of anyhow, and what may simply be an expression of one’s self-contempt. #RandolphHarris 11 of 21

However, of relevance here is the fact that the notion of unattractiveness may be an unconscious recoil from the temptation of playing the exciting game of conquering and rejecting. During analysis it may gradually become clear that the individual has unconsciously falsified the whole picture of one’s love relations. And a curious change will take place: the “ugly Peking duckling” becomes aware of one’s desire and capacity to attract people, but turns against them with indignation and contempt as soon as they take one’s advances seriously. The consequent personality picture is deceptive and difficult to evaluate. Its similarity to the compliant type is striking. As a matter of fact, while the overtly sadistic person ordinarily belongs to the aggressive type, the inverted sadist began, as a rule, by developing predominately complaint trends. The likelihood is that one was especially hard hit and crushed into submission in childhood. One may have falsified one’s feelings, and, instead of rebelling against the oppressor, turned to loving one. As one grew older—perhaps around puberty—the conflicts because unbearable and one took refuge in detachment. However, when confronted with failure one could no longer stand the isolation of one’s ivory tower. #RandolphHarris 12 of 21

Looking to escape the ivory tower, one then seemingly revered to one’s former dependence, but with this difference: one’s need for affection became so desperate that one was willing to pay any price not to be left alone. At the same time one’s chances of finding affection were diminished because one’s need for detachment—which was still present—constantly interfered with one’s desire to attach oneself to someone. Worn out by this struggle, one becomes hopeless and developed sadistic tendencies. However, one’s need for people was so insistent that one had not only to repress one’s sadistic trends but to learn over backward to conceal them. Being with others is, in this event, a strain—though one may not realize it. One tends to be stilted and shy. One must constantly play a role that is contrary to one’s sadistic impulses. It is only natural that one oneself should think one is really found of people; and it comes as a shock to one when in analysis one wakes up to the fact that one has very little feeling for them at all, or at least is quite uncertain what one’s feelings are. At this point one is inclined to take this apparent lack for an unalterable fact. However, actually one is merely in process of relinquishing one’s pretense of positive feelings, and unconsciously prefer to feel nothing rather than face one’s own sadistic impulses. #RandolphHarris 13 of 21

A positive feeling for others can only begin to develop when one recognizes those impulses and starts to overcome them. There are certain elements in the picture, however, that to the trained observer will indicate the presence of sadistic trends. To begin with, here is always some insidious way in which one can be seen to intimidate, exploit, and frustrate others. There is usually a perceptible though unconscious contempt for others, superficially attributed to their lower moral standards. In addition, there are a number of incongruities which point to sadism. The person, for instance, may sometimes put up with sadistic behaviour directed at oneself with apparently limitless patience but at other times show hypersensitivity to the slightest domination, exploitation, or humiliation. Finally, one gives the impression of being “masochistic”—namely, of indulging in feeling victimized. However, since the term and the concept behind it are misleading, it is better to steer away from it and describe instead the element involved. Being pervasively inhibited in asserting oneself, the inverted sadist will in any case be readily abused. However, in addition, because one chafes under one’s own weakness, one is often actually attracted to openly sadistic persons, at once admiring and abhorring them—just as the latter, sensing in one a willing victim, are attracted to one. #RandolphHarris 14 of 21

Thus one puts oneself in the way of exploitation, frustration, and humiliation. Far from enjoying such maltreatment, however, one suffers under it. What it gives one is an opportunity to live out one’s own sadistic impulses through someone else, without having to face one’s own sadism. One can feel innocent and morally indignant—while hoping at the same time that someday one will get the better of the sadistic partner and triumph over one. Dr. Freud observed the picture I describe but vitiated one’s findings with unwarranted generalizations. In fitting them into the frame of one’s whole philosophy, he took them as proof that no matter how good a person is on the surface, one is inherently destructive. Actually, the condition is particular outgrowth of a particular neurosis. We have come a long way from the point of view that regards a sadistic person as a pervert in regards to pleasures of the flesh or that uses elaborate terminology to say one is mean and vicious. The perversions in the pleasures of the flesh are comparatively rare. When they are present they are merely one expression of a general attitude toward others. The destructive trends are undeniable; but when we understand them we see a suffering human being behind the apparently inhuman behaviour. With this we open the possibility of reaching such a human being by therapy. We find one a desperate individual who seeks restitution for a life that has defeated one. #RandolphHarris 15 of 21

Therefore, we ought to worship God for the promise of God’s presence. We all know God is everywhere—He is omnipresent—and that He has promised us, “Never will I leave you; never will I forsake you,” reports Hebrews 13.5. Nevertheless, He has given the Church the unique promise that “Where two or three come together in my name, there am I with them,” reports Matthew 18.20. That means that God’s presence is with us in a very special way when we assemble to focus on Him. The sense of Christ’s presence will bring a great blessing to a community, which ultimately results in some people establishing Bible studies. If we would just let the truth sink in, think what such an awareness of Christ’s presence would do to corporate worship of the confessing Church. One thing is for sure, discrimination, violence, riots, and crimes would cease in cathedral and chapel alike! Humans, when we meet for corporate worship, Chris is in our midst. He walks among the glowing lampstands of His churches (Revelation 1.20). He treads yacht and spirit and truth. He desires our praise. This being the highest priority, we must answer truthfully: do we worship as God desires? All the prophets worshipped the Father in the name of Christ—Abraham’s offering of Isaac was in similitude of God and His Only Begotten—Humans should reconcile themselves to God through the Atonement—the Jews will reject the foundation stone. About 544-421 Before Christ. #RandolphHarris 16 of 21

“Now behold, I came to pass that I, Jacob, having ministered much unto my people in word, (and I cannot write but a little of my words, because of the difficulty of engraving our words upon plates) and we know that the things which we write upon plates must remain; but whatsoever things we write upon anything save it be upon plates must perish and vanish away; but we can write a few words upon plates, which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers—now in his thing we do rejoice; and we labour diligently to engraven these words upon plates, hoping that our beloved brethren and our children will receive them with thankful hearts, and look upon them that they may learn with joy and not with sorrow, neither with contempt, concerning their first parents. For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before His coming; and not only we ourselves has a hope of his glory, but also all the holy prophets which were before us. Behold, they believed in Christ and worshipped the Father in His name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and His Only Begotten Son. #RandolphHarris 17 of 21

“Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea. Nevertheless, the Lord God showeth us our weakness that we may know that it is by His grace, and His great condescensions unto the children of humans, that we have power to do these things. Behold, great and marvelous are the words of the Lord. How unsearchable are he depths of the mysteries of one; and it is impossible that humans should find out all His ways save it be revealed unto them; wherefore, brethren, despise not the revelations of God. For behold, by the power of His word humans came upon the face of the Earth, which Earth was created by the power of His word. Wherefore, if God being able to speak and the World was, and to speak and humans were created, O then, why no able to command the Earth, or the work-personship of one’s hands upon the face of it, according to His will and pleasure? Wherefore, brethren, seek not to counsel the Lord, but to take counsel from His hand. For behold, ye yourselves know that He counseleth in wisdom, and in justice, and in justice, and in great mercy, over all His works. #RandolphHarris 18 of 21

“Wherefore, beloved brethren, be reconciled unto one through the atonement of Christ, His Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits, and obtained a good hope of glory in Him before He manifesteth Himself in the flesh. And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of a resurrection and the World to come? Behold, my brethren, he that prophesieth, let him prophesy to the understanding of humans; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. However, behold, we are not witnesses alone in these things; for God also spake them unto prophets of old. However, behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away His plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble. #RandolphHarris 19 of 21

“And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation. However, behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build. And now, my beloved, how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you,” reports Jacob 4.1-18. We are guilty, O Father Almighty, through our frequent sins, guilty through the neglect of Thy graces. However, from these trespasses of our guilty conscience the Sacrifice of Thine Only Son, offered up to Thee with His Blood, hath cleansed us. And it may also be our succour when we offend after being redeemed, since even until the final day of doom it bestows the grace of repentance on those who do not sin against the Spirit. So may He Who for our redemption made Himself an Advocate with the Father, be Himself the Pleader for our iniquities, even Christ our Lord and eternal Redeemer. #RandolphHarris 20 of 21

Be reconciled, we pray Thee, unto sinners by the Blood of the Righteous One; acknowledge the Victim by Whose intervention Thou hast been propitiated: and receive as Thine adopted children those whose Father Thou hast become through grace. Heavenly Father, my faith in in Thee, my expectation is from Thee, my love goes out toward Thee, I believe Thee, accept Thy word, acquiesce in Thy will, rely on Thy promises, trust Thy providence. I bless Thee that the court of conscience proves me to be Thine. I do not need signs and wonders to believe, for Thy word is sure truth. I have cast my anchor in the port of peace, knowing that present and future are in nail-pierced hands. Thou art so good, wise, just holy, that no mistake is possible to Thee. Thou art fountain and source of all law; what Thou commandest is mine to obey. I yield to Thy sovereignty all that I am and have; do Thou with me as Thou wilt. Thou hast given me silence in my heart in pace of murmurings and complaints. Keep my wishes from growing into willings, my willings from becoming fault-finding with Thy providences, and have mercy on me please. If I sin and am rebellious, please help me to repent; then take away my mouring and give me music; remove my sackcloth and adorn me with beauty; please take away my sighs and fill my mouth with songs; and when I am restored and rest in Thee, give me Summer weather in my heart. #RandolphHarris 21 of 21

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Diary of the Seducer—Expecting Nothing of Life He Was Entirely Absorbed by the Game itself!

May 30, 2020 2:00 am

The deepest hunger in the American soul today is for something truly useful to do with one’s life. If, as in so often the case in America now, the end result is human exploitation, environmental destruction, or debasement of values, what values does work really have? What does it mean to be an adult? It means certain rights and privileges that do not belong to children and adolescents, for one thing. However, as for any such “fringe benefits,” there are dues to pay. These dues come in the form of responsibilities, obligations, and expectations of other individuals and society. Morality is based on individual rights and standards which have been critically examined and agreed upon by the whole society. A sharp distinction has been drawn between the situation of the discredited with tension to manage and the situation of the discreditable with information to manage. The stigmatized employ an adaptive technique, however, which requires the student to bring together these two possibilities. The difference between visibility and obtrusiveness is involved. It is a fact that persons who are ready to admit possession of stigma (in many cases because it is known about or immediately apparent) may nonetheless make a great effort to keep the stigma from looming large. #RandolphHarris 1 of 21

The individual’s object is to reduce tension, that is, to make it easier for oneself and the others to withdraw covert attention from the stigma, and to sustain spontaneous involvement in the official content of the interaction. However, the means employed for this task are quite similar to those employed in passing—and in some cases identical, since what will conceal a stigma from unknowing persons may also ease matters for those in the know. It is thus that a girl who gets around best on her artificial leg employs crutches or an artful but patently artificial limb when in company. This process will be referred to as covering. Many of these who rarely try to pass, routinely try to cover. One type of covering involves the individual in a concern over the standards incidentally associated with one’s stigma. Thus the visually impaired, who sometimes have a facial disfigurement in the region of the eyes, distinguish among themselves according to whether this is the case or not. Dark glasses sometimes worn to give voluntary evidence of blindness may at the same time be worn to cover evidence of defacement—a case revealing unsightedness while concealing unsightliness: The blind, in all conscience, have enough advertisement of their condition without adding a cosmetic factor to it. #RandolphHarris 2 of 21

I think of nothing that would add so much to the tragedy of a blind man’s position as the feeling that, in the fight to regain his vision, he had lost not only the fight but the wholesomeness of his appearance as well. Similarly, since blindness can lead to the appearance of clumsiness, there may occur a special effort to re-learn motor propriety, an “ease and grace and adeptness at all those motions which the sighted World looks upon as ‘normal.’” A related type of covering involves an effort to restrict the display of those failings most centrally identified with the stigma. For example, a near-blind person who knows that the persons present know about one’s differentness may yet hesitate to read, because to do this one would have to bring the book up to a few inches of one’s eyes, and this one may feel expresses to glaringly the qualities of blindness. This type of covering, it should be noted, is an important aspect of the “assimilative” techniques employed by members of minority ethnic groups; the intent behind devices such as change in name and change in nose shape is not solely to pass, but also to restrict the way in which a known about attribute obtrudes itself into the center of attention, for obtrusiveness increases the difficulty of maintaining easeful inattention regarding the stigma. #RandolphHarris 3 of 21

The most interesting expression of covering, perhaps, is that associated with the organization of social situations. As already suggested, anything which interferes directly with the etiquette and mechanics of communication obtrudes itself constantly into the interaction and is difficult to disattend genuinely. Hence individuals with stigma, especially those with a physical disability, may have to learn about the structure of interaction in order to learn about the lines along which they must reconstitute their conduct if they are to minimize the obtrusiveness of their stigma. From the efforts, then, one can learn about features of interaction that might otherwise be too much taken for granted to be noted. For example, the hard of hearing learn to talk with the degree of loudness that listeners feel is appropriate for the situation, and also to be ready to deal with those junctures during interaction that specifically require hearing if the properties are to be maintained: Frances figure out elaborate techniques to cope with ‘dinner lulls,’ intermissions at concerts, football games, dances, and so on, in order to protect her secret. However, they served only to make her more uncertain, and in turn more cautious, and in turn more uncertain. Thus, Frances had it down pat that at a diner party she should sit next to someone with a strong voice; if someone asked her a direct question, choke, cough, or get hiccups; take hold of the conversation herself, ask someone to tell a story she had already heard, ask questions the answers to which she already knew. #RandolphHarris 4 of 21

Similarly, the blind sometimes learn to look directly at the speaker even though this looking accomplishes no seeing, for it prevents the blind from staring off into space or hanging the head or otherwise unknowingly violating the code regarding attention cues through which spoke interaction is organized. Now, let us consider some typical sadistic attitudes. We can best observe these in persons who are fairly uninhibited in expressing their sadistic tendencies toward others, whether they themselves are conscious of having such tendencies or not. When, in the following, I speak of a sadistic person, I mean a person whose attitudes toward others are predominantly sadistic. Such a person may want to enslave others or to enslave the partner in particular. One’s “victim” must be a superhuman’s slave, a creature not only without wishes, feelings, or initiative of one’s own but without any claims whatever upon the master. This tendency may take the form of molding or educating the victim, as Professor Higgings in Pygmalion molds Eliza. At best it can have some constructive aspects, as in the case of parents with children or teachers with pupils. Occasionally this aspect obtains in relations dealing with pleasures of the flesh, particularly if the sadistic partner is the more mature. It is sometimes conspicuous in homosexual relations between an older and a young man. #RandolphHarris 5 of 21

However, even there if the slave gives any indication of meaning to go one’s own way, of having friends or interests of one’s own, the devil’s horns will show themselves. Frequently, though not invariably, the master is haunted by a possessive jealousy and uses it as a means of torture. It is peculiar to sadistic relationships of this kind that keeping a hold over the victim is of more absorbing interests than the person’s own life. One will neglect one’s career, forego the pleasures or advantages of meeting other persons rather than grant the partner any independence. The ways in which the partner is kept enslaved are characteristic. They vary only within a comparatively limited range and depend on the personality structure of both members. The sadistic person will give the partner just enough to make the relationship appear worth one’s while. One will fulfill certain of the partner’s needs—though rarely more than will keep one at a minimum subsistence level, psychically speaking. And one will impress upon one the unique quality of what one gives. Nobody else, one will point out, could give one such understanding, such support, so much satisfactions in pleasures of the flesh or so many interests; nobody else, indeed, would ever put up with one. Again, one may hold one with the lure of better times—implicitly or explicitly, one will promise love or marriage or a better financial status or better treatment. #RandolphHarris 6 of 21

Sometimes one will stress one’s own need of the partner and appeal to one on that ground. All these tactics are the more effective in that by being so possessive and so disparaging one isolates the partner from others. If the latter is made sufficiently dependent one may finally threaten to leave one. still further means of intimidation may be employed, but these have so much a life of their own that they will be discussed separately, in another context. Naturally, we cannot understand what goes on in such a relationship without taking into account the characteristics of the partner. Often one is of the complaint type and hence in dread of desertion; or one may be a person who has profoundly repressed one’s own sadistic drives and is helpless on that account—as will be shown later. The mutual dependence that accrues from such a situation arouses resentment not only in the enslaved but in the enslaver as well. If the latter’s need for detachment is pronounced, one is especially resentful of the partner’s absorbing so much of one’s thought and energy. Not realizing that one oneself has created these cramping ties, one may reproach the partner for being grasping or clinging. One’s wanting to break away on such occasions is as much an expression of fear and resentment as a means of intimidation. Not all sadistic craving aims at enslavement. Another sort finds its satisfaction in playing on the emotions of another person as on an instrument. #RandolphHarris 7 of 21

A man or woman who expects nothing of one’s own life can be entirely absorbed in the game of playing with your emotions, which in turn gives them a reason to live. One knows when to show interest and when to be indifferent. One is hypersensitive in anticipating and observing the girl’s reactions to one. One knows what will arouse and what will check his or her desires for pleasures of the flesh. However, one’s sensitivity is limited to the requirements of the sadistic play: one is totally unconcerned with what this experience might mean to the young lady or young man’s life. This conscious shrewd calculation, more often goes on unconsciously. However, it is the same game of attracting and rejecting, charming and disappointing, elevating and degrading, bringing joy and brining grief. Another characteristic is to exploit the partner. Exploitation is not necessarily a sadistic enterprise; it may be employed merely for the sake of gain. In sadistic exploitation, too, gain may be a consideration, but it is often illusory and wholly out of proportion to the affect put into its pursuit. For the sadist, exploitation becomes a kind of passion in its own right. What matters is to experience the triumph of getting the better of others. Its specifically sadistic colouring appears in the means used for exploitation. The partner is subjected, directly and indirectly, to ever mounting demands, and is made to feel guilty humiliated if one does not fulfill them. #RandolphHarris 8 of 21

The sadistic person can always find a justification for feeling discontented or unfairly treated, and for demanding still more on the account. The fulfilling of such demands never evokes gratitude, and how the demands themselves are often prompted by the desire to hurt the other person and put one in one’s place. They may have to do with material things or needs involving pleasures of the flesh or assist in establishing a career; they may be demands for special consideration, exclusive devotion, boundless tolerance. There is nothing specifically sadistic in their content: what does point to sadism is the expectation that the partner should, by whatever means are available, fill out a life that is emotionally empty. This, too, is well illustrated by constant complaints of feeling bored and wanting stimulation and excitement. The need to feed, vampirelike, on the emotional vitality of another person is as a rule completely unconscious. However, it is probable that it is at the bottom of the craving to exploit and that it is the soil from which the expressed demand draw their sustenance. When we realize that there is simultaneously a tendency to frustrate others, the nature of the exploitation becomes still clearer. It would be a mistake to say that the sadistic person never wants to give anything. Under certain conditions one may even be generous. #RandolphHarris 9 of 21

What is typical of sadism is not a stinginess in the sense of withholding but a much more active, though unconscious, impulse to thwart others—to kill their joy and to disappoint their expectations. Any satisfaction or buoyancy of the partner’s almost irresistibly provokes the sadistic person to spoil it in some way. If the partner looks forward to seeing one, one tends to be sullen. It the partner wants pleasures of the flesh, one will be frigid or impotent. One may not even have to do, or fail to do, anything beneficial. By simply radiating gloom one acts as a depressant. One did not have to do anything: it was enough for one just to be. They shriveled and turned morbid by mere infection. What an exquisite refinement of the will to power, what an elegant cruelty! And what an amazing gift for that contagious gloom which damps even the highest spirits and stifles the very possibility of joy. As significant as any of these is the sadistic person’s tendency to disparage and humiliate others. One is remarkably keen at seeing shortcomings, at discovering the weak spots in others and pointing them out. One knows intuitively where others are sensitive and can be hurt. And one tends to use one’s intuition mercilessly for derogatory criticism. This may be rationalized as honesty or as a wish to be helpful; one may believe oneself to be sincerely troubled by doubts in regard to the other person’s competence or integrity—but if the sincerity of one’s doubts are questioned, one will become panicky. #RandolphHarris 10 of 21

It may also appear as mere suspiciousness. The individual may say: “If only I could trust that person!” However, after having translated one in one’s dreams into everything loathsome from a worm to a germ, how could one expect to trust him or her! In other words, suspiciousness can be merely a consequence of disparaging another person in one’s own mind. And if the sadistic person is unaware of one’s disparaging attitude one may be conscious only of the resulting suspiciousness. Again it would seem more appropriate to speak of a passion for fault-finding than of simply tendency. One not only turns one’s searchlight on actual flaws but is extremely adept at externalizing one’s own faults and so building up a case against the other fellow. If, for instance, one has upset someone by one’s own behavior, one will immediately show concern or even contempt for that person’s emotional instability. If the partner, being intimidated, is not entirely frank with one, one will reproach him or her for one’s secrecy or for lying. One will reproach one for being dependent on one when one oneself has one all one could to make one so. Such undermining is not just a matter of words but is accompanied by all sorts of scornful behaviour. Humiliating and degrading practices of pleasures of the flesh can be one of its expression. #RandolphHarris 11 of 21

When any of these drives is frustrated, or when the tables are turned and the sadistic person feels oneself dominated, exploited, or scored, one may have spells of an almost insane rage. In one’s imagination, then, no torture is great enough to inflect upon the offender: one may kick him or her, beat him or her, slice him or her to pieces. These spells of sadistic rage can in turn be repressed, and give raise to a state of acute panic or some functional somatic disturbance pointing to an increase of inner tension. What, then, is the meaning of these trends? What are the inner necessities that compel a person to behave with such cruelty? The assumption that sadistic trends are the expression of a perverted drive in dealing with pleasures of the flesh has n basis in fact. It is true that they can be expressed in behaviour that is based in pleasures of the flesh. In this they are no exception to the general rule that all our character attitudes are bound to manifest themselves in the sphere of pleasures of the flesh—as they do in our way of working, in our gait, in out handwriting. It is also true that many sadistic pursuits are carried on with a certain excitement or, as I have said repeatedly, with an absorbing passion. The conclusion, however, that these affects of thrill or excitement are involved in the nature of pleasures of the flesh, even when they are not felt as such, merely rests on the premise that every excitement is in itself dealing with pleasure of the flesh. #RandolphHarris 12 of 21

However, there is no evidence to substantiate such a premise. Phenomenologically the two sensations of sadistic thrill and abandonment in pleasures of the flesh are entirely different in nature. The assertion that sadistic impulses are a persisting infantile trend has a certain appeal in that young children are often cruel to animals or younger children, and apparently get a thrill out of it. In view of this superficial similarity one might say that the elementary cruelty of the child has merely been refined. However, actually it is not only refined: the cruelty of the adult sadist is different in kind. As we have seen, it has distinct characteristics which are lacking in the child’s outright cruelty. The child’s cruelty seems to be a comparatively simple response to feeling oppressed or humiliated. One asserts oneself by exercising one’s vengeance on weaker folk. Specifically sadistic trends are more complicated and grow from more complicated roots. Besides, like every attempt to account for later peculiarities by relating them directly to early experiences, this one, too, leave an all-important question unanswered that we will come back to at a later date. Now that we have explored the issue of freedom as an expression of grace, we can quote the remainder of Galatians 5.13, “But do not use your freedom to indulge the sinful nature; rather, serve one another in love.” #RandolphHarris 13 of 21

The moral law, rightly understood, does not squelch grace or abridge our freedom in Christ. God’s grace provides the only proper motive, as well as the only powerful motivation, to obey His commands. Our obedience, to be true obedience, must arise out of love for God and gratitude for His grace. The moral law of God gives direction to our love. If I truly desire to express my love to God, I need to know how to do that appropriately. Jesus gave us very simply directions (simple to understand, if not to practice): “If you love me, you will obey what I command,” reports John 14.15. Though the law gives direction, it provides no power to enable us to obey it. However, God, by delivering us from the reign of sin and the law, and bringing us unto His realm of grace, has provided the power in Christ and through His Spirit. So God by His grace has given us the right motive, the right rule of direction, and the needed power to live a life of love. Only when we understand these basic truths are we in a position to respond to Paul’s exhortation not to abuse our freedom, but instead, to serve one another in love. Here is a spiritual principle: We cannot exercise love unless we are experiencing grace. You cannot truly love others unless you are convinced that God’s love for you in unconditional, based solely on the merit of Christ, not on your performance. John said, “We love because we first loved us,” reports 1 John 4.19. #RandolphHarris 14 of 21

Our love, either to God or to others, can only be a response to His love for us. There are five words all beginning with the letter “L” that we need to keep in right relationship to one another. All five are either used or implied in Galatians 5.13-14. They are law, liberty, love, license, and legalism. (I have not used license up to now, and by that word I mean an abuse of our freedom in order to indulge our sinful nature.) We need to learn to live within the right relationships of law and love, law and liberty, and liberty and love. Only when we have those relationships in proper order will we avoid the traps of license on the one hand and legalism on the other. Grace keeps the law, love, and liberty in right relationship to one another. In one southern state, a narrow two-lane highway has been built through a swampland by building up the road bed above the swamp. You must be extra alert not to drift off the rod because there is no margin for error. If you go off the road, you do not end up on a grassy shoulder but rather submerged in a swamp. The built-up roadbed can also represent grace that allows you to drive safely through the swampland of legalism and license. When you focus on grace in the fullness of its meaning, you will keep the law, liberty, and love in their proper relationship to one another. However, if you focus on anyone of the instead of on grace, you will invariably end up in the swamp of legalism or license. #RandolphHarris 15 of 21

What do I mean by the phrase, “grace in the fullness of its meaning?” An expression often used in a pejorative sense is cheap grace. The term denotes an attitude that, since God’s grace is unconditional, I may live as I please; I may sin as much as I want because God will still love me and forgive me. That is the attitude of license. It results from focusing exclusively on liberty and denigrating God’s law. To counteract this sinful attitude, some of us in Christian ministry have fallen into legalism. We have taught, either directly or implicitly, that God’s grace is conditional, that there is a degree to which it is based on our performance. We have unduly focused on God’s law and disparaged liberty. However, the reality is that there is no such things as cheap grace. To us, the recipients, grace is not cheap; it is unconditionally free. However, grace is not cheap to God either. Although grace is part of essential nature of God, the extending of His grace to us cost Him the most expensive price every paid, the death of His own dear Son. So grace is never cheap. It is absolutely free to us, but infinitely expensive to God. That is what I mean by grace in the fullness of its meaning. Anyone who is prone to use grace as a license for irresponsible, sinful behaviour, surely does not appreciate the infinite price God paid to give of His grace. However, anyone who tends to use legalism as a hedge against license, just as surely forget that grace cannot be earned by our behaviour. #RandolphHarris 16 of 21

All of us need to diligently apply ourselves to learning to live under the reign of God’s transforming grace. Then love, liberty, and the law will take their proper places in our lives, and we will avoid the swamplands of both legalism and license. The Book of Jacob who is the Brother of Nephi—the words of his preaching unto his brethren. He confoundeth a person who seeketh to overthrow the doctrine of Christ. A few words concerning the history of the people of Nephi. Jacob and Joseph seek to persuade humans to believe in Christ and keep His comandments—Nephi dies—wickedness prevails among the Nephites. About 544-421 Before Christ. “For behold, it came to pass that fifty and five years had passed away from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven, And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi. For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation. #RandolphHarris 17 of 21

“And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven the heads of them upon these plates, and touch upon them as much as it were possible, for Christ’s sake, and for the sake of our people. For because of faith and great anxiety, it truly had been made manifest unto us concerning our people, what things should happen unto them. And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come. Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means one should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. Wherefore, we would to God that we could persuade all humans not to rebel against God, to provoke him to anger, but that all humans would believe in Christ, and view his death, and suffer his cross and bear the shame of the World; wherefore, I, Jacob, take it upon me to fulfill the commandment of my brother Nephi. Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a human to be a kind and a ruler over his people now, according to the reigns of the kings. #RandolphHarris 18 of 21

“The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare—wherefore, the people were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people, second Nephi, third Nehip, and so forth, according to reigns of the kings; and thus they were called by the people, let them be of whatever name they would. And it came to pass that Nephi died. Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishamaelites. However, I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings. And now it came to pass that the people of Nephi, under the reign of the second king, began to grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David of old desiring many wives and concubines, and also Solomon, his son. Yea, and they also began to search much gold and silver, and began to be lifted up somewhat in pride. Wherefore I, Jacob, gave into them these words as I taught them in the temple, having first obtained mine errand from the Lord. #RandolphHarris 19 of 21

“For I, Jacob, gave unto them these words as I taught them in the temple, having first obtained mine errand from the Lord. For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi. And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by labouring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day,” reports Jacob 1.1-19. May the oblation, O Lord, be of good effect, which I humbly offer to Thy Majesty for the welfare of your children; that their lives, amid prosperity and adversity, may everywhere be guided by Thy providence; through Jesus Christ our Lord. Lord Jesus, please give me to love Thee, to embrace Thee, though I once took lust and sin in my arms. Thou didst love me before I loved Thee, an enemy, a sinner, a loathsome work. Thou didst own me when I disclaimed myself; thou dost love me as a son, and weep over me as over Jerusalem. Love brought Thee from Heaven to Earth, from Earth to the cross, from the cross to the grace. Love caused Thee to be weary, hungry, tempted, scorned, scourged, buffeted, spat upon, crucified, and pierced. #RandolphHarris 20 of 21

Love led Thee to bow Thy head in death. My salvation is the point where perfect created love and the most perfect uncreated love meet together; for thou dost welcome me, not like Joseph and his brothers, loving and sorrowing, but loving and rejoicing. Thy love is not intermittent, cold, changeable; it does not cease or abate for all my enmity. Holiness is a spark from Thy love kindled to a flame in my heart by Thy Spirit, and so it ever turns to the place from which it comes. Let me see Thy love everywhere, not only in the cross, but in the fellowship of believers and in the World around me. When I feel the warmth of the Sun of righteousness with healing power. When I feel the tender rain may I think of the gospel showers that water my soul. When I walk by the river side may I praise thee for that stream that makes the eternal city glad, and washes white my robes that I may have the right to the tree of life. Thy infinite love is a mystery of mysteries, and my eternal rest lies in the eternal enjoyment of it. “You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, ‘Abraham believed in God, and it was credited to hum as righteousness, and he was called God’s friend. You see that a person is justified by what he does and not by faith alone,” reports James 2.22-24. #RandolphHarris 21 of 21

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Please be present, be present, Jesus, Good High Prisent, in the midst of us, as Thou wast in the midst of Thy disciples. Please sanctify this oblation. (If you are interested in a home, you can contact Cresleigh Homes Customer Care Department at 3001 Douglas Boulevard #110, Roseville, California 95661. You can fax it to this number: 916-781-6080. Or you can call 916-526-3642. When you move into you new home, everything should be in working order.)

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Tell Me, Pretty Maiden, are there Any More at Home Like You?

May 29, 2020 1:27 am

Nobody starts off stupid. You have only to watch babies and infants, and think seriously about what all of them learn and do, to see that, except for some who face natural limitations, they show a style of life, and a desire and ability to learn that in a more mature person we might call genius. Hardly an adult in a thousand, or ten thousand, could in any three years of one’s life learn as much, grow as much in one’s understanding of the World around one, as every infant learns and grows in one’s first three years. When people are expected to behave in specific ways or are told that they are stupid or bright or ugly or lovable, they often begin to act in these ways. This is called a self-fulfilling prophecy. These expectations may come from parents and other authority figures, but they can also come from peers. In childhood, and especially in adolescence, peer pressure and peer evaluation become very important. It would be better to take words like “stupid” and “dumb” out of the vocabulary you use with any child. In our culture, which places a premium on intelligence, a person who is called stupid often enough is very unlikely to take risks or do anything challenging. (“Why try? I am so dumb I cannot do it.”) Often students who do not speak out in class fear that what they have to say may sound uneducated, and the instructor and other students may laugh at or ridicule them. So these students sit, mute, in class after class. #RandolphHarris 1 of 22

Persons in the grip of neurotic hopelessness manage to “carry on” in one way or another. If their capacity to be creative has not been too greatly damaged by their neurosis, they may be able fairly consciously to resign themselves to the state of their personal lives and concentrate on a field in which they can be productive. They may submerge themselves in a social or religious movement or in the work of an organization. Their work may be useful; the fact that they lack zest can be outweighed by their having no personal ax to grind. Others, in adapting themselves to their particular frame of life, may cease to question it but yet not attach much meaning to it, trying merely to fulfill their obligations. It is, I believe, the state of a defect condition, in contrast to neurosis. I interpret it, however, as the outcome of neurotic processes. They may, on the other hand, give up all serious or promising pursuits and turn to the periphery of life, trying to snatch from it some bit of enjoyment, finding their interest in a hobby or in incidental pleasures like good eating, interior design, or gardening. Or they may drift and deteriorate, let themselves go to pieces. Unable to do any consistent work, they take to drink, gambling, whoring. The kind of alcoholism described by Charles Jackson in The Lost Week-End, where a binge drinker mostly of rye, fancies himself as a writer. #RandolphHarris 2 of 22

And in his state of neurosis, he lapses into foreign phrase and quotes Shakespeare even while attempting to steal a woman’s purse, trying to pawn a typewriter for drinking money. This represents and end stage of such a condition. In this connection it might be interesting to examine whether an unconscious determination to go to pieces may not supply a powerful psychic contribution to such chronic diseases as tuberculosis and cancer. Finally, persons without hope may turn destructive, but at the same time make an attempt at restitution by living vicariously. This, in my opinion, is the meaning of sadistic trends. Because Dr. Freud regarded sadistic trends as instinctual, psychoanalytical interest has been largely focused on the so-called sadistic perversions. Sadistic patterns in everyday relationships, though not ignored, have not been strictly defined. Any kind of assertive or aggressive behaviour is conceived of as a modification or sublimation of instinctual sadistic trends. Dr. Freud, for instance, regarded a striving for power as such a sublimation. It is true that a striving for power can be sadistic; but in a person who sees life as a battle of all against all, it can merely represent a struggle for survival. Actually, it need not be neurotic at all. The result of this lack of discrimination is that we have neither a comprehensive picture of the forms sadistic attitudes may take nor any criteria as to precisely what is sadistic. #RandolphHarris 3 of 22

It is left pretty much to individual intuition to determine what may rightly be called sadism and what may not—a situation hardly conductive to sound observation. The mere act of hurting others is in itself no indication of a sadistic tendency. A person may be engaged in a struggle of a personal or general nature in the course of which one had to hurt not only one’s adversaries but one’s associates as well. Hostility toward others may also be merely reactive. A person can feel hurt or frightened and want to hit back with a force that, while disproportionate to the objective provocation, is subjectively quite in keeping with it. It is easy, however, to deceive oneself on this score: all too often a justifiable reaction is claimed when actually a sadistic tendency was in operation. However, the difficulty in distinguishing one from the other does not mean that reactive hostility is nonexistent. Finally, there are all those offense tactics of the aggressive type who feels one is fighting for survival. I should not call any of these aggressions sadistic; others may get hurt in the process, but the hurting or damaging is an inevitable by-product rather than a prime intention. To put it simply, we could say that although the kinds of action we refer to here are aggressive or even hostile, they are not perpetrated in a mean spirit. There is no conscious or unconscious satisfaction derived from the very fact of hurting. #RandolphHarris 4 of 22

It has been repeatedly argued that equality undermines liberty. Some would say that a society in which principles like my radical egalitarian principles were adopted, or even the liberal egalitarian principles of Rawls or Dworkin were adopted, would not be a free society. My arguments have been just the reverse. I have argued that it is only in an egalitarian society that full and extensive liberty is possible. Perhaps the egalitarian and the anti-egalitarian are arguing at cross purposes? What we need to recognize, it has been argued, is that we have two kinds of rights both of which are important to freedom but to rather different freedoms and which are freedoms which not infrequently conflict. We have rights to fair terms of cooperation but we also have rights to non-interference. If a right of either kind is overridden our freedom is diminished. The reason why it might be thought that the egalitarian and the anti-egalitarian may be arguing at cross purposes is that the egalitarian is pointing to the fact that rights to fair terms of cooperation and their associated liberties require equality while the anti-egalitarian is pointing to the fact that rights to fair terms of cooperation and their associated liberties require equality while the anti-egalitarian is pointing to the fact that rights to noninterference and their associated liberties conflict with equality. They focus on different liberties. #RandolphHarris 5 of 22

What I have said above may not be crystal clear, so let me explain. People have a right to fair terms of cooperation. In political terms this comes to the equal right of all to effective participation in government and, in more broadly social terms, and for a society of economic wealth, it means people having a right to a roughly equal distribution of the benefits and burdens of the basic social arrangements that affect their lives and for them to stand in such relations to each other such that no one has the power to dominate the life of another. By contrast, rights to non-interference come to the equal right of all to be left alone by the government and more broadly to live in a society in which people have a right peacefully to pursue their interests without interference. The conflict between equality and liberty comes down to, very essentially, the conflicts we get in modern societies between rights to fair terms of cooperation and rights to noninterference. As Joseph Schumpeter saw and J.S. Mill before him, one could have a thoroughly democratic society (at least in conventional terms) in which rights to noninterference might still be extensively violated. A central anti-egalitarian claim is that we cannot have an egalitarian society in which they very precious liberties that go with the rights to non-interference would be violated. #RandolphHarris 6 of 22

Love, power, and justice are united in God and they are united in the new creation of God in the World. Humans are estranged from the ground of their being, from themselves, and from their World. However, they are still humans. One cannot completely cut the tie with their creative ground, one is still a centred person and in this sense united with oneself. One still participates in one’s World. In other words: The reuniting love, the power of resisting non-being, and the creative justice are still active in one. Life is not unambiguously good. Then it would not be life but only the possibility of life. And life is not unambiguously evil. Then non-being would have conquered being. However, life is ambiguous in all its expressions. It is ambiguous also with respect to love, power, and justice. We have touched on this fact in many places in our previous discussions. We must now consider it in the light of the new creation within the World of estrangement, which I suggest calling the holy community. In an anticipating summary I would say: in the holy community the agape quality of love cuts into the libido, eros, and philia qualities of love and elevates them beyond the ambiguities of their self-centeredness. In the holy community the spiritual power, by surrendering compulsion, elevates power beyond the ambiguities of its dynamic realization. #RandolphHarris 7 of 22

In the holy community justification by grace elevates justice beyond the ambiguities of its abstract and calculating nature. This means that in the holy community love, power, and justice in their ontological structure are affirmed but that their estranged and ambiguous reality is transformed into a manifestation of their unity within the divine life. Let us first consider the ambiguities of love and the work of love as agape in the holy community. Libido is good in itself! We have defended it against Dr. Freud’s depreciation of what he described as the infinite libidinous drive with its ensuing dissatisfaction and death instinct. We have accepted this as the description in estrangement, but not of libido in its creative meaning. Without libido life would not move beyond itself. The Bible knows this as well as recent depth psychology, and we should be grateful that our new insights into the deeper levels of human nature have rediscovered the Biblical realism which was covered by several strata of idealistic and moralistic self-deception about humans. Biblical realism knows both that libido belongs to human’s created goodness and that it is distorted and ambiguous in the state of human’s estrangement. Libido has become unlimited and has fallen under the tyranny of the pleasure principle. It uses the other being not as an object of reunion but as a tool for gaining pleasure out of one. #RandolphHarris 8 of 22

Desire for pleasures of the flesh is not evil as the breaking of conventional laws, but the desires for the pleasures of the flesh in autonomy in pleasures of the flesh are evil if they bypass the center of the other person—in other words, if they are not united with the two other qualities of love, and if they are not under the ultimate criterion of the agape quality of love. Agape seems the other one in one’s center. Agape sees one as God sees one. Agape elevates libido into the divine unity of love, power, and justice. The same is true of eros. We have, following Plato, defined eros as the driving force in all cultural creativity and in all mysticism. As such eros has the greatness of divine-human power. It participates in creation in the natural goodness of everything created. However, it also participates in the ambiguities of life. The eros quality of love can be confused with the libido quality and be drawn into its ambiguities. Witness for this is the fact that the New Testament could not use the word eros any more because of its predominantly sexual connotations. And even the mystical eros can express itself in symbols which are not only taken from the life involving pleasures of the flesh but which draw the love to God to an openly ascetic, hiddenly passionate level in pleasures of the flesh. However, more is involved when we speak of the ambiguity of the eros quality of love. It is the aesthetic detachment which can take hold of our relation to culture and makes eros ambiguous. #RandolphHarris 9 of 22

The aesthetic stage of humans spiritual development is not a stage but a Universal quality of love exposed to dangers. The ambiguity of cultural eros is its detachment from the realities which it expresses and consequently the disappearing of existential participation and ultimate responsibility. The wings of eros becomes wings of escape. Culture is irresponsibly enjoyed. It has not received the justice which it can demand. Agape cuts into the detached safety of a merely aesthetic eros. It does not deny the longing toward the good and the true and its divine source, but it prevents it from becoming an aesthetic enjoyment without ultimate seriousness. Agape makes the cultural eros responsible and the mystical eros personal. The ambiguities of the philia quality of love appeared already in its first description as person-to-person love between equals. However large the group of equals may be, the philia quality of love establishes preferential love. Some are preferred, the majority are excluded. This is obvious not only in intimate relations as family and friendship, but also in the innumerable forms of sympathetic person-to-person encounters. The implicit or explicit rejection of all those who are not admitted to such a preferential relation is negative compulsion and can be as cruel as any compulsion. However, such a rejection of others is tragically unavoidable. Nobody can escape the necessity to exercise it. #RandolphHarris 10 of 22

There are special forms of love with philia quality which are called a symbiotic relation and which make this tragic necessity rather clear. If the one partner of the philia-relation is used by the other one either for the sake of masochistic dependence or of sadistic domination or of both in interdependence, something which seemed to be friendship of highest quality is in reality compulsion without justice. Again, agape does not deny the preferential love of the philia quality, but it purifies it from a subpersonal bondage, and it elevates the preferential love into universal love. The preferences of friendship are not negated, but they do not exclude, in a kind of aristocratic self-separation, all the others. Not everybody is a friend, but everybody is affirmed as a person. Agape cuts through the separation of equals and unequals, of sympathy and antipathy, of friendship and indifference, of desire and disgust. It needs no sympathy in order to love; it loves what it has to reject in terms of philia. Agape loves in everybody and through everybody love itself. What agape does to the ambiguities of love, Spiritual power does to the ambiguities of natural power. The ambiguities of power are rooted in the dynamic character and the compulsory implications of power. #RandolphHarris 11 of 22

Spiritual power is not the conquest of these ambiguities by resignation of power, because this would mean resignation of being. I would be the attempt to annihilate oneself in order to escape guilt. Spiritual power is not the denial of power dynamics. In many stories about the working of the Spiritual power bodily effects are mentioned, like elevation, removal from one place to the other, shock, and horror. There are always psychological effects visible. Spirit is power, grasping and moving out of the dimension of the ultimate. It is not identical with the realm of ideas or meanings. It is dynamic power, overcoming resistance. Hen what is its difference from the other forms of power? The Spiritual power works neither through bodily nor through psychological compulsion. It works through a human’s total personality, and this means, through one as finite freedom. It does not remove one’s freedom, but it makes one’s freedom free from the compulsory elements which limit it. The Spiritual power gives a center to the whole personality, a center which transcends the whole personality and, consequently, is independent of any elements. And this is ultimately the only way of uniting the personality with itself. If this happens human’s natural or social power of being becomes irrelevant. One may keep them, one may resign some of them or even all of them. #RandolphHarris 12 of 22

The Spiritual power works through them or it works through the surrender of them. One may exercise Spiritual power through words or thought, through what one is and what one does, or through the surrender of them or through the sacrifice of oneself. In all these forms one can change reality by attaining levels of being which are ordinarily hidden. This is the power which elevates the holy community above the ambiguities of power. I do not need to say much about the relation of grace and justice. The act of forgiving has been mentioned in connexion with the encounter of person and person. If based on reuniting love, in justification by grace, mutual forgiveness is justice. Only God can forgive, because in Him along love and justice are completely united. The ethics of forgiveness are rooted in the message of divine forgiveness. Otherwise they are delivered to the ambiguities of justice, oscillating between legalism and sentimentality. In the holy community this ambiguity is conquered. Agape conquers the ambiguities of love, Spiritual power conquers the ambiguities of power, grace conquers the ambiguities of justice. This is true not only of the encounters of humans with humans, but also in the encounter of humans with oneself. Humans can love oneself in terms of self-acceptance only if one is certain that one is accepted. Otherwise one’s self-acceptance is self-complacency and arbitrariness. #RandolphHarris 13 of 22

Only in the light and in the power of the “love from above” can one love oneself. This implies the answer to the question of human’s justice toward oneself. One can be just towards oneself only in so far as ultimate justice is done to one, namely the condemning, forgiving, and giving judgement of “justification.” The condemning element in justification makes self-complacency impossible, the forgiving element saves from self-condemnation and despair, the giving element provides for a Spiritual center which unites the elements of our personal self and makes power over oneself possible. Justice, power, and love towards oneself is rooted in the justice, power, and love which we receive from that which transcends us and affirms us. The relation to ourselves is a function of our relation to God. We have a question about the reunion of humankind in terms of love, power, and justice. It is not easy to find an answer that can be given on the level of political organization. Is there an answer out of the relation to the ultimate? It is the merit of pacifism that, in spite of its theological shortcomings, it has kept this question alive in modern Christianity. Without it the Churches probably would have forgotten the torturing seriousness of any religious affirmation of war. On the other hand, pacifism has usually restricted a much larger problem of human existence to the question of war. #RandolphHarris 14 of 22

However, there are other questions of equal seriousness in the same sphere. One of them is the question of armed conflicts within a power group, always going on potentially in the use of police and armed forces for the preservation of order, sometimes coming into the open in revolutionary wars. If successful, they are later on called “glorious revolutions.” Does the union of humankind mean that not only national but also revolutionary wars are excluded? And if so, has the dynamics of life come to an end: and des this mean that life itself has come to an end? One can ask the same question with respect to the dynamics of the economic life. Even in a static society such as that of the Middle Ages, the economic dynamics were important and had tremendous historical consequences. One should remain aware of the fact that often more destruction and suffering is produced by economic than by military battles. Should the economic dynamics be stopped and a static World system of production and consumption be introduced? If this were so the whole technical process would also have to be stopped, life in most realms would have to be organized in ever repeated processes. Every disturbance would have to be avoided. Again the dynamics of life and with life itself would have come to an end. #RandolphHarris 15 of 22

Let us assume for a moment that this were possible. Under an unchangeable central authority all encounters of power with power are regulated. Nothing is risked, everything decided. Life has ceased to transcend itself. Creativity has come to an end. The history of humans would be finished, post-history would have started. Humankind would be a flock of blessed animals without dissatisfaction, without drive into the future. The horrors and sufferings of the historical period would be remembered as the dark ages of humankind. And then it might happen that one or the other of these blessed humans would feel a longing for these past ages, their misery and their greatness, and would force a new beginning of history upon the rest. This image will show that a World without the dynamics of power and the tragedy of life and history is not the Kingdom of God, is not the fulfilment of humans in their World. Fulfilment is bound to eternity and no imagination can reach the eternal. However, fragmentary anticipations are possible. The Church itself is such a fragmentary anticipation. And there are groups and movements, which although they do not belong to the manifest Church, represents something we may call a “latent Church.” However, neither the manifest nor the latent Church is the Kingdom of God. #RandolphHarris 16 of 22

Many problems connected with the all-embracing subject of this essay have not been mentioned at all. Others have been touched on only briefly, and others have been treated rather inadequately. However, I hope that I have proved one thing: that the problems of love, power, and justice categorically demand an ontological foundation and a theological view in order to be saved from the vague talk, idealism, and cynicism with which they are usually treated. If they do not see them in the light of their own being and of being-itself, humans cannot solve any of their great problems. Many Christians have never thought through the meaning and importance of worship. It is not an overstatement to say that our pleasure-centered culture has produced many who work at their play and play at their worship. Why this confusion and tragic failure regarding worship? The answer lies in another question: Why do we worship—is it for God or for humans? The unspoken but increasingly common assumption of today’s Christendom is that worship is primarily of us—to meet our needs. Such worship services are entertainment-focused, and the worshipers are uncommitted spectators who are silently grading the performance. From this perspective preaching becomes a homiletics of consensus—preaching to felt needs—human’s conscious agenda instead of God’s. #RandolphHarris 17 of 22

Such preaching is always topical and never textual. Biblical information is minimized, and the sermons are short and full of stories. Anything and everything is judged by how it affects humans. This terribly corrupts one’s theology. The telltale sign of this kind of thinking is the common post-worship question, What did you think of the service today? The real questions ought to be, What did God think of it and of those who worshipped? and What did I give to God? It is so easy to forget that in going to worship our main concern should be to “worship in spirit and in truth,” as reported in John 4.24—not to receive a lift for ourselves. Therefore, it is important that we understand, in distinction to the popular view that worship is for us, that worship begins not with humans as its focus, but God. Worship must be orchestrated and conducted with the vision before us of an august, awesome, holy, transcendent God who is to be pleased and, above all, glorified by our worship. Everything in our corporate worship should flow from this understanding. What about our needs then? When we worship and adore God in our singing and prayer and listening to the Word, His shalom will well in our souls so that we will leave with a glad sense of personal blessings—a great lift. However, this is a byproduct, not a goal, a further evidence of the generous grace of God. #RandolphHarris 18 of 22

The fact that there have been higher beings who have gone beyond the mass in goodness and insight, in serenity and radiant self-mastery, can be taken as a hint of re-embodiment’s purpose. One speaks or writes as one who is perfectly at home in these higher levels of consciousness. If an illuminated teacher or an illuminating book cannot lead anyone into the Kingdom of Heaven and keep one there, they can at least give everyone a clue which, if followed up, may lead there. “And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a human speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of humans. However, behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught. However I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. #RandolphHarris 19 of 22

“And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal. And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no human will be angry at the words which I have written save he shall be of the spirit of the devil. I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-sent. I have charity for the Jew—I say Jew, because I mean them from whence I came. I also have charity for the Gentiles. However, behold, for none of these can I hope expect they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation. And now, my beloved brethren, and also Jew, and all ye ends of the Earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are words of Christ, and he hath given them unto me; and they teach all people that they should do good. #RandolphHarris 20 of 22

“And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of hm to write these things, notwithstanding my weakness. And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day. And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the Earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come. And you hat will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day. For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen,” reports 2 Nephi 33.1-15. We beseech Thee, O Lord, in Thy mercy to sanctify these gifts, and having received the offering of the spiritual sacrifice, to make us a perpetual oblation unto Thee; through Jesus Christ our Lord. Please look mercifully, O Lord, on these present offerings, that they may avail both for our devotion and our salvation; through Jesus Christ our Lord. #RandolphHarris 21 of 22

My God, I bless Thee that Thou hast given me the eye of faith, to see Thee as Father, to know Thee as a covenant God, to experience Thy love planted in me; for faith is the grace of union by which I spell out my entitlement to Thee: Faith casts my anchor upwards where I trust in Thee and engage Thee to by my Lord. Be pleased to live and move within me, breathing in my prayers, inhabiting my praises, speaking in my words, moving in my actions, living in my life, causing me to grow in grace. Thy bounteous goodness has helped me believe, but my faith is weak and wavering, its light dim, its steps tottering, its increase slow, its backsliding frequent; it should scale the Heavens, but lies groveling in the dust. Lord, fan this divine spark into glowing flame. When faith sleeps, my heart becomes an unclean thing, the fount of every loathsome desire, the cage of unclean lusts all fluttering to escape, the noxious tree of deadly fruit, the open wayside of Earthly tares. Lord, awake faith to put forth its strength until all Heaven fills my soul and all impurity is cast out. Remember, O Lord, Thy servants and handmaids here present, whose faith and devotion are discerned and known by Thee. Please let me enjoy the Earth. #RandolphHarris 22 of 22

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Please have mercy, O Lord, upon Thy children for whom I offer this sacrifice of praise to Thy Majesty; that they may be able to lead a good life in this World, and happily to attain eternal blessedness.
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The Spirit of Liberty is the Spirit Which is Not too Sure that it is Right and Seeks to Understand Minds

May 27, 2020 11:28 pm

The great want which humankind labours under at this present moment is sleep. The World should recline its vast head on the first convenient pillow and take an age-long nap. Which is a more effective learning strategy: reward or punishment? This question is still undecided. At present, evidence for each side is about equal. The following guidelines, however, can be applied in teaching situations, especially those involving young children. In general, rewarding desired behaviours is more effective than punishing undesired behaviours—you can still catch more files with honey than with vinegar. If punishment is necessary, it is most effective if used immediately after the undesired response. For instance, if a child must be punished, it is best done right after the child has acted incorrectly. If one parents says to the child, “Just wait until your father (or mother) gets home—then, you will get it,” the child learns to fear the arrival of the punisher and, in the process, often forgets the offense for which he or she is being punished. If punishment must be used, the reason for the punishment should be explained. “I am only doing this for your own good,” or “This hurts me more than it does you,” is less likely to teach a child a specific behaviour than saying, “I am not letting you go to the movies because you socked your little brother. This hurts him and makes him cry, and I do not want you to do it again.” #RandolphHarris 1 of 23

If it is possible, combine reward and punishment. If necessary, punish the undesired behaviour, but also be sure to reward the desired behaviour. For example, do not just spank a child for playing in the street; also praise and reward the child for playing in the yard instead. Punish the undesired behaviour, not the behaver. For instance, communicate to a child that you feel his or her behaviour is “bad”—not that you think the child is bad. Most punishment do not work on very young children. Under about one year of age, children do not understand that some behaviours are acceptable and some are not and why this is so. They may think they are being punished just for being there, and more often than not they begin to associate the punisher with punishment. When you feel emotionally charged, especially if you are filled with rage, never, never, never punish a child. Adults often forget their own strength. Children are fragile and easily hurt. The only thing a child learns through abuse is hatred and fear. There is a great distinction between negative reinforcement and abusive punishment. In many cases, punishment only suppresses or limits the undesired behaviour; it does not really extinguish it. The self-actualized open to all qualified and eager seekers the mysteries and treasures of one’s own inner experience, that they may profit by one’s past struggles and present success. #RandolphHarris 2 of 23

The self-actualized brings revelations to meet our gropings, inspirations to meet our doubts. One becomes, for those docile enough to receive them, a bearer of grace and a vessel of truth, a bestower of comfort and a dispenser of confidence. Prophets and the self-actualized, teachers and saints receive the urge to share their knowledge and experience with others. Whence does this urge derive? Both lower and higher, personal and nonpersonal sources are possible. However, if from the highest, then we may say that God sends His messages to humankind through these channels. The self-actualized who starts a movement or puts one’s thoughts out, acts as a lighthouse which guides many a fumblings but aspiring soul. If one does not accept disciples individually it is because one serve humans otherwise. Those who try to get such acceptance and find themselves rebuffed may consider one selfish, cold, remote. However, they will be greatly mistaken. One can serve humankind—not each person separately but in groups or masses—and one may do this by lecturing, by writing or simply by directing one’s prayer in the appropriate way. For a writer’s books spread not only one’s ideas but also something of oneself. One can put thought on a high level but the way in which one does this depends upon one’s circumstances. #RandolphHarris 3 of 23

The self-actualized can put thought on a high level personally as a private teacher, impersonally as a public lecturer or writer, or anonymously as a proficient contemplative. All these people who have attained Reality inevitably leave a record for others or for posterity, but not necessarily with their name attached. Has anyone of the self-actualized ever vanished without leaving behind a trace of Power, knowledge, goodness, and inspiration? Even if not in words or deeds, something is left in the unseen atmosphere. They are not usually members of any sect, but circumstances or necessity may sometimes render it desirable that they be such. The self-actualized may or may not descend into the arena of action but if not one will still find ways and means to inspire, guide, or ennoble the actions of other people. One does this by teaching them and travelling among the, or by sitting still and meditating alone, or by disseminating writings among them. Even when one is unheard publicly one can help by the concentrated mind’s great power. One does what one can to introduce here and there into the consciousness of others, through whatever means one possesses, the seeds of higher ideas. These seeds may not grow and certainly may not fructify for many years, but that is not one’s affair. One knows that the vitality in these seeds and depth of mental ground in which they have been sown will inevitably lead to some result. It is enough. One has sown seed. #RandolphHarris 4 of 23

One does not have to wait for roots to form, stems to grow, fruits to appear. One’s work is done. In this momentous period the true self-actualized has special work to do in trying to protect the human race from its own folly. One way is intercessory prayer which may help to mitigate the effects of the World crisis. This requires solitude. It is an impersonal contemplation and must not be disturbed by those who break into it, either to unload their personal problems or to offer personal service which in the end has the same result. Yes, some of us are genuinely aware of the soul’s existence and intimately know its freedom and blessedness. Modesty has hitherto imposed silence upon us about the fact, although compassion induced us to break it on occasions. However, we mystics must now stand on our own dignity. It is time that the World, brough to its inevitable and by us expected materialistic dead-end, should realize at last that we are not talking out of our hats but out of a real and impeccable experience. It would be an unpardonable treachery to our duty in the final and terrible World-crisis of this materialistic age if, out of false modesty or fear of intimidation by a cynical society, we who daily feel and commune with the divine presence, who realize its tremendous importance for humanity’s present condition and future life, fail to testify to its existence and reality. #RandolphHarris 5 of 23

If today we venture to speak more freely and frequently, our ideas may drop into a few hospitable minds and sublimely penetrate their consciousness. It is not the self-actualizer’s function to tackle the Worldly problems which governments usually deal with: the social, political, economic, and technical ones. One’s particular work is concerned with, first, one’s ordinary duty of professional service through whatever skill one possesses to earn one’s livelihood, and second, making truth available. The mere existence of one who succeeds in identifying oneself with God benefits every sensitive person who meets one, even for a minute or two. Further, it inspires spiritual seekers who never get the chance to meet one but who hear favourably about one and respectfully receive what they hear. Finally, posterity benefits from the records left about one. Each teacher—if one is divinely commissioned—leaves a deposit of truth after he or she dies. The Master who leaves a record of one’s own climb, or a testimony to the goal’s existence, or a path pioneered for those who would follow, or an instructed disciple here and there, leaves something of oneself. Even where help may not directly and outwardly be given when difficult circumstances press on a human, it may yet be indirectly and inwardly given to one’s mind, which has to deal with, or endure, them. #RandolphHarris 6 of 23

One can awaken some persons to this divine presence within themselves, but not all. One may do this mysteriously by some unknown process, or one may do it deliberately and with the display of one’s technique. The abstract does not appeal to the masses, because it gives them nothing. However, an embodied human can be seen, heard, and touched, to that extent can be understood, to that extent one gives them something; one can be followed, admired, feared, reverenced, or worshipped. Secure as one is in one’s own peace of mind, it is inevitable that the more sensitive among those who meet one feel it too. However, those who come with hostility, personal or intellectual, will be avoided if possible or find their time cut to the shortest if not. Such a person has a catalytic action on the minds and even on the lives of those who come into sympathetic contact with one. Just by being oneself one makes the philosophic virtues real to others. One does not need to be conscious of a clearly defined mission before one sets about doing something for the enlightenment of others. There is always some means open to one, some little thing one can do to make this knowledge available or to set an example of right living. It is one’s duty to communicate what one feels there, what one finds there, to those who are excluded from it. #RandolphHarris 7 of 23

If at times, and with sympathetic auditors, one’s duty becomes one’s joy, at other times and with insensitive auditors it becomes one’s cross. Jesus exemplified this in His own history. The illuminate practices a wiser philanthropy than those who are presented as models of this virtue. One has no wish to take charge of anyone’s life or undertake the management of anyone’s affairs. One is not allowed by the code of ethics corresponding to one’s knowledge to make other people’s decisions for them. Hence one can say neither yes nor no to such highly personal questions. However, one can point out the consequences which are likely to follow in each case. Basically, people are just like children. They need attention. Sometimes people are really nervous when meeting people or dealing with new situations. And some of the troublemakers really just want your attention. The people-as-child analogy can be extended to cover sibling rivalry: You cannot play cards with just one person because the other people will get jealous. Think of unruly people just as you would think of a child and that will widen tolerance of them. If their needs are like those of a child, those needs are supposed to come first. The worker’s right to anger is correspondingly reduced; as an adult one must work to inhibit and suppress anger at children. #RandolphHarris 8 of 23

Should the analogy to children fail to induce the necessary deep acting, surface-acting strategies for handling “irate” can be brought into play. People are urged to “work” the customers name in, as in “Yes, Mr. Camdenski,” it is true construction of your new home is talking a little longer than expected.” This reminds the individual that he is not anonymous, that there is at least some pretension to a personal relation and that some emotion management is owed. Again, workers are told to use terms of empathy. Whatever happens, you are supposed to say, I know just how you feel. Lost your light fixture? I know just how you feel? Late for a walk though? I know just how you feel. Did not get that lot you were counting on? I know just how you feel. Employees reports that such expressions of empathy are useful in convincing people that they have misplaced the blame and misaimed their anger. Remember, to treat people like they are guests in your living room, and guests are to be made comfortable and their emotional outburst are expected to be met by support. Never get super angry with a customer, they are the source of revenue. Supervisors never speak officially of an obnoxious or outrageous customer, only of an uncontrolled customer. The term suggests that a fact has somehow attached itself to this customer—not that the customer has lost control or even had any control to lose. #RandolphHarris 9 of 23

Again, the common phrase “mishandled customer” suggests a bungle somewhere up the line, by someone destined to remain lost in the web of workers that stretched from curbside to architecture. By linguistically avoiding any attribution of blame, the idea of a right to be angry at the customer is smuggled out of discourse. Linguistically speaking, the customer never does anything wrong, so he or she cannot be blamed or made the object of anger. One time, a man was waiting for a special ordered light fixture, and one of the other home buyers sagged it and had it installed in her house. The builder responded by saying politely, “I notice this man’s light fixture was installed in your house.” The dirty deed was done, but, the implication was, by no one in particular. Such implicit reframing dulls a sense of cause of effect. It separates object from verb and verb from subject. The home buyer does not feel accused, and the builder does not feel as if he or she is accusing. Emotion work has been accomplished, but it has hidden its tracks with words. Company language is aimed not only at diffusing anger, but at minimizing fear. As in the case when a refrigerator was specially ordered and delivered to the wrong address. This was labeled an incident. The term incident calms the nerves. How could we be terrified at an incident? #RandolphHarris 10 of 23

Thus, the words that workers use and do not use help them avoid emotions inappropriate to a living room full of guest. Dealing with difficult people is part of the job. It makes us angry sometimes. And anger is part of stress. So that is why I would like to talk to you about being angry. I am not saying you should do this [work on your anger] for your corporation. I am not saying you should do it for the home buyers. I am saying do it for yourselves. The only question to be seriously discussed is “How do you rid yourself of anger?” From my experience in supervisory work I know that the problem of hopelessness is often not clearly envisaged by the analyst and hence not properly dealt with. Some of my colleagues have been so overwhelmed by the individual’s hopelessness—which they recognized but did not see as a problem—that they became hopeless themselves. This attitude is of course fatal to an analysis, for no matter how good the technique or how brave the effort, the individual senses that the analyst has really given him or her up. The same holds true outside the analytical situation. Nobody can be a constructively helpful friends or mate who does not believe in the possibility of the companion’s fulfilling one’s own potentialities. Sometimes colleagues have made the opposite mistake of not taking the individual’s hopelessness seriously enough. #RandolphHarris 11 of 23

They felt the individual needed encouragement and gave it—which is commendable, but quite insufficient. When this happens, the individual, even if one appreciates the analyst’s good intentions, is quite justified in being annoyed with one, since deep down one knows that one’s hopelessness is not just a mood that can be dissipated by well-meant encouragement. In order to take the bull by the horns and tackle the problem directly, it is necessary first to recognize from indirect indications like the ones cited above that the individual feels hopeless and the extent to which one feels so. Then it must be understood that one’s hopelessness is fully warranted by one’s entanglements. The analyst must realize and explicitly convey to the individual that one’s situation is hopeless only so long as the status quo persists and is regarded as unchangeable. In simplified form, the whole problem is illustrated by a scene from Chekhov’s Cherry Orchard. The family, faced with bankruptcy, are in despair at the thought of leaving their estate with its beloved cherry orchard. A man of affairs offers the sound suggestion that they build modest homes for rent on a part of the estate. With their hidebound views, they cannot countenance such a project, and since there is no other solution they remain without hope. They ask helplessly, as if they had not heard the suggestion, whether nobody can advise or help them. #RandolphHarris 12 of 23

If their mentor were a good analyst he would say: “Of course the situation is difficult. However, what makes it hopes is your own attitude toward it. If you would consider changing your claims on life there would be no need to feel hopeless.” The belief that the individual can really change, which means essentially that one can really resolve one’s conflicts, is the factor that determines whether or not the therapist dare to tackle the problem and whether one can do it with a reasonable chance of success. It is here that my differences with Dr. Freud come into clear relief. Dr. Freud’s psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of humankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Humans are driven by instincts which at best are only to be modified by “sublimation.” His instinctual drives for satisfaction are inevitably frustrated by society. His “ego” is helplessly tossed about between instinctual drives and the “superego,” which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is narcissistic. Humans are by nature destructive and a death instinct compels them either to destroy others or to suffer. #RandolphHarris 13 of 23

All these theories leave little room for an optimistic attitude toward change and limit the value of the potentially splendid therapy Dr. Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved. This does not mean that therapy based on the principles I advocate has no limitations. Much work remains to be done before we can clearly determine these limitations. However, it does mean that we have well-founded reasons for believing in the possibility of radical change. Why, then, is it so important to recognize and tackle an individual’s hopelessness? In the first place, this approach is of value in dealing with special problems like depression and suicidal tendencies. We can, it is true, lift an individual depression by merely uncovering the particular conflicts in which the person is caught at the time, without touching upon one’s general hopelessness. However, if we want to prevent recurring depressions it has to be tackled because it is the deeper source from which the depressions emanate. Nor can insidious chronic depression be coped with unless one goes to this original source. #RandolphHarris 14 of 23

The same hold true for suicidal conditions. We know that such factors as acute despair, defiance, and vindictiveness lead to suicidal impulses; but it is often too late to prevent suicide after the impulse has become manifest. By paying minute attention to the less dramatic signs of hopelessness and by taking up the problem with the patient at the proper time, it is probable that many suicides could be averted. It is not that collective talk determines the mood of the workers. Rather, the reverse is true: the needed mood determines the nature of the worker’s talk. To keep the collective mood stripped of any painful feelings, serious talk of death, divorce, politics, religion, and news is usually avoided. People want to forget about COVID-19 and feel safe in the modest castles, which they imagine to be in a storybook fairytale. On the other hand, when there is time for it, mutual morale raising is common. As one said: “When one sales agent is depressed, thinking, ‘I am ugly, what am I doing as a sales representative?’ other sales representatives, even without quite knowing what they are doing, try to cheer her up. They straighten her collar for her, to get her up and smiling again. I have done it too, and needed it done.” Once established, team solidarity can have two effect. It can improve morale and thus improve service. #RandolphHarris 15 of 23

However, team solidarity can also become the basis for sharing grudges against the homebuyers or the corporation. Perhaps it is the second possibility that manager meant to avoid wen in Recurrent Training they offered examples of “bad” social emotion management. One teacher cautioned her students: “When you are angry with a homebuyer, do not head for the galley to blow off steam with another sales representative.” In the galley, the second sales representative, instead of calming the angry worker down, may further rile him or her up; one may become an accomplice to the aggrieved worker. Then, as the instructor put it, “There will be two of you hot to trot.” The message is, when you angry, go to a trusted therapist who will calm you down. Consider calling him or her for a phone appoint so not to drive while angry. Even if you are not suicidal, but cannot afford a therapist, a suicide hotline may be worth trying out. Support for anger or a sense of grievance—regardless of what inspires it—is bad for service and bad for the corporation. Thus, the informal ways in which workers check on the legitimacy of a grievance or look for support in blowing off steam become points of entry for company suggestions. Corporations sometimes have Ghost-Buyers who occasionally Ghost-Buy a house, and there may be senior representative on the crew, the base supervisor, and the plainclothes company supervisors who occasionally monitor employee behaviour. #RandolphHarris 16 of 23

One homebuyer was asked to fill out a company-elicited passenger opinion poll and fill out a questionnaire, and the results were presented by letter to the workers. As one male sales representative, seven years with the corporation describes it: We get told how we are doing twice a year when we are sent homebuyer evaluations. They show how the builder is competing. Oh, the homebuyers are asked to rank sales representatives: “genuinely concerned, made me feel welcome. Spoke to me more than required. Wide awake, energetic, eager to help. Seemed sincere when talking to the potential homebuyers and confirmed homebuyers. Helped established a relaxed community atmosphere. Enjoying their jobs. Treated homebuyers as individuals.” We see how this builder is doing in the competition. We are supposed to really get into it. Supervision is thus more indirect than direct. It relies on the sales representative’s sense of what homebuyers will communicate to management, who will, in turn, communicate to workers. Supervisors do more than oversee workers. Even when people are paid to be nice at all times, and when their efforts succeed, it is a remarkable accomplishment. This is possible because of emotion work, feeling rules, and social exchange. #RandolphHarris 17 of 23

A profit motive is slipped in under acts of emotion management, under the rules that govern them, under the gift exchange. Who benefits now, and who pays? The lesson in deep acting—acting “as if the office is your home” and “as if this unruly homebuyer has a traumatic past”—are themselves a new development in deskilling. The mind of the emotion worker, the source of the ideas about what mental moves are needed to settle down an irate, has moved upstairs in the hierarchy so that the worker is restricted to implementing standard procedures. Of more general significance is the fact that the individual’s hopelessness constitutes a hindrance to the cure of any severe neurosis. We have to deal with a counterplay of meticulous and forward-moving forces, with resistance and incentive. Resistance is a collective term for all the forces within the individual that operate to maintain the status quo. One’s incentive, on the other hand, is produced by the constructive energy that urges one on toward inner freedom. This is the motive power with which we work and without which we could do nothing. It is the force that helps that individual overcome resistance. It makes one’s associations productive, there by giving the analyst a chance for better understanding. It gives one the inner strength to endure the inevitable pain of maturing. #RandolphHarris 18 of 23

It makes one willing to take the risk of abandoning attitudes that have given one a feeling of safety and to make the leap into the unknown of new attitudes toward oneself and others. The analyst cannot drag the individual through this process; the individual oneself must want to go. It is this invaluable force that is paralyzed by a condition of hopelessness. And in failing to recognize and tackle it the analyst deprives oneself of one’s best ally in the battle against the individual’s neurosis. The individual’s hopelessness is not a problem that can be solved by any single interpretation. There is already a substantial gain if, instead of being engulfed by a feeling of doom that one regards as unalterable, the individual begins to recognize it as a problem that may eventually be solved. This step liberates one sufficiently to go ahead. There will, of course, be ups and downs. One may feel optimistic, even overoptimistic, if one acquires some helpful insight, only to succumb to one’s hopelessness again as soon as one approaches a more upsetting one. Each time the matter must be tackled anew. However, the hold it has on the individual will relax as one realizes that one can really change. One’s incentive will grow accordingly. It may be limited, at the beginning of the analysis, to a mere wish to get rid of one’s most disturbing symptoms. #RandolphHarris 19 of 23

However, the incentive gains strength as the individual becomes increasingly aware of one’s shackles, and as one gets a taste of how it feels to be free. When we shall apprehend the meaning of life, we may discover that it provides its pre-self-actualized in such prodigies. The highest service one can render is in silent contemplation, which inspires so many aspiring souls to a higher life. This is the truth. If one is sensitive, reflective, and penetrative, the mere fact that these prophets, these light-bringers and way-showers have exited at all is enough to change a human’s life. Even if one does no more than open the human mind to its higher possibilities, one does enough. Angels speak by the power of the Holy Ghost—humans must pray and gain knowledge for themselves from the Holy Ghost. About 559-545 Before Christ. “And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. However, behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of Angels? And now, how could ye speak with the tongue of Angels save it were by the Holy Ghost? Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the word of Christ will tell you all things what ye should do. #RandolphHarris 20 of 23

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of humans; for they will not search knowledge, when it is given unto them in plainness, even as plain as word can be. And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a human to pray, ye would know that ye must pray; for the evil spirit teacheth not a human to pray, but teacheth one that one must not pray. #RandolphHarris 21 of 23

“However, behold, I say unto you that ye must pray always, and not faint; that ye must not perform anything unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul,” reports 2 Nephi 32.1-9. Please send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. Privileges—O Lord God, please teach e to know that grace precedes, accompanies, and follows my salvation, that it sustains the redeemed soul, that not one link of its chain can ever break. From Calvary’s cross wave upon wave of grace reaches me, deals with my sin, washes me clean, renews my heart, strengthens my will, draws out my affection, kindles a flame in my soul, rules throughout my inner human, consecrates my every thought, word, work, teaches me Thy immeasurable love. How great are my privileges in Christ Jesus! Without him I stand far off, a stranger, an outcast; in him I draw near and touch his kingly sceptre. Without him I dare not lift up my guilt eyes; in him I gaze upon my Father-God and friend. #RandolphHarris 22 of 23

Without him I hide my lips in trembling shame; in him I open my mouth in petition and praise. Without him all is wrath and consuming fire; in him is all love, and the repose of my soul. Without him is gaping hell below me, and eternal anguish; in him its gates are barred to me by his precious blood. Without him darkness spreads its horrors in front; in him an eternity of glory is my boundless horizon. Without him all within me is terror and dismay, in him every accusation is charmed into joy and peace. Without him all things external call for my condemnation; in him they minister to my comfort, and are to be enjoyed with thanksgiving. Praise be to thee for grace, and for the unspeakable gift of Jesus. Although by the revelation of grace in this life we cannot know of God “what He is,” and thus are united to Him as to one unknown; still we know Him more fully according as many and more excellent of His effects are demonstrated to us, and according as we attribute to Him some things known by divine revelation, to which natural reason cannot reach, as, for instance, that God is Thee and One. For the images either received from sense in the natural order, or divinely formed in the imagination, we have so much more excellent intellectual knowledge, the stronger the intelligible light is in humans; and thus through revelation given by the images a fuller knowledge is received by the infusion of the divine light. #RandolphHarris 23 of 23

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Half the Failures in Life Arise from Pulling in One’s Horse as He or She is Leaping!

May 23, 2020 12:57 am

It is not clear that we must take into account what the environment does to an organism not only before but after it responds. Behaviour is shaped and maintained by its consequences. If we ourselves are clear as to exactly what is meant by taking responsibility for oneself, we will understand that it is hard, if not impossible, for any neurotic to assume it. It means in the first place to acknowledge in a matter-of-fact way—to oneself and others—that such-and-such were one’s intentions, one’s words or one’s actions, and to be willing to take the consequences. This would be the opposite of lying or of putting the blame on others. To take responsibility for oneself in this sense would be hard for the neurotic because as a rule one does not know what one is doing or why one is doing it and has a keen subjective interest in not knowing. That is why one often tries to wriggle out by denying, forgetting, belittling, inadvertently supplying other motivations, feeling misunderstood, or getting confused. And since one tends to exclude or absolve oneself, one readily assumes that one’s wife, one’s business partner, one’s analyst are responsible for any difficulty that arises. Another factor that frequently contributes to one’s inability to take the consequences of one’s actions or even to see them is a hidden feeling of omnipotence, on the basis of which one expects to do whatever one pleases and get away with it. #RandolphHarris 1 of 23

To recognize the inescapable consequences of one’s actions would shatter this feeling of being a god. A final factor that is relevant here looks at first glance like an intellectual incapacity to think in terms of cause and effect. The neurotic commonly gives the impression of being inherently able to think only in terms of punishment. Almost every patient feels that the analyst is blaming one, whereas actually the analyst is only confronting one with one’s difficulties and their consequences. Outside the analytical situation one may feel like a culprit always under suspicion and attack and therefore constantly on the defensive. In reality this is an externalization of intrapsychic processes. As we have seen, the source from which these suspicions and attacks stem is one’s own idealized image. It is this inner process of fault finding and defense, plus its externalization, that makes it almost impossible for one to conceive of a cause-and-effect relation where one oneself is concerned. However, where difficulties of one’s own are not involved one can be just as matter-of-fact as anyone else. If the streets get wet because it is raining one does not ask whose fault it is but accepts the causal connection. #RandolphHarris 2 of 23

When we speak of assuming responsibility for the self we mean, in addition, the capacity to stand up for what we believe is right and a willingness to take the consequences if our action or decision should prove to be wrong. This, too, is difficult when a person is divided by conflicts. For which of the conflict trends within oneself should one or could one stand up? None of them represents what one really wants or believes in. One really could stand up only for one’s idealized image. This, however, does not permit of the possibility of being wrong. Hence if one’s decision or action leads to trouble, one must falsify matters and ascribe the adverse consequences to someone else. A comparatively simple example will illustrate this problem. A person at the head of an organization craves unlimited power and prestige. Nothing may be done or decided without one; one cannot bring oneself to delegate functions to others who by virtue of their particular training might be better equipped to handle certain affairs. There is, in one’s own mind, nothing one does not know best. Besides, one does not want anyone else to feel or to become important. If only because of limitations of time and energy, one’s expectations of oneself would be impossible to measure up to. #RandolphHarris 3 of 23

However, this particular individual wants not only to dominate; one is also complaint and needs to be superhumanly good. As a result of one’s unresolved conflicts one has all the earmarks we have described—inertia and need for sleep, indecision and procrastination, and hence cannot organize one’s time. And since one feels the keeping of appointments as intolerable coercion, one secretly enjoys making people wait. In addition, one does many unimportant tings merely because they flatter one’s vanity. Finally, one’s urge to be a devoted family person consumes much of one’s time and thought. Naturally, then, things do not function very well in the organization; but seeing no flaw in oneself, one puts the blame on others or on untoward circumstances. Again let us ask, for which part of one’s personality could one take responsibility? For one’s tendency to dominate, or for one’s tendency to comply, appease, and ingratiate oneself? To begin with, one is unaware of either. However, even if one were aware of them one could not uphold one and discard the other, because both are compulsory. Furthermore, one’s idealized image does not allow one to see anything in oneself but ideal virtues and unlimited capacities. Hence one cannot take responsibility for the consequences that inevitably follow from the operation of one’s conflicts. To do so would bring into clear relief all that one is so anxious to conceal from oneself. #RandolphHarris 4 of 23

Generally speaking, the neurotic is especially averse—unconsciously—to assuming responsibility for the consequences of one’s actions. One shuts one’s eye to even the very obvious ones. Unable to do away with one’s conflicts, one insists—again unconsciously—that one, all powerful as one is, should be able to cope with them. Consequences, one believes, may catch up with other, but for one they do not exist. One must therefore keep on dodging any recognition of the laws of cause and effect. If one would only open one’s mind to them, they could teach one a powerful lesson. They demonstrate in a foolproof way that one’s system of living does not work, that for all one’s unconscious cunning and trickery one cannot budge the laws that operate in our psychic life with the same inexorability as in the physical sphere, but there is an astonishing lack of understand of these psychic laws in the New World. As a matter of act, the whole subject of responsibility has little appeal for one. One sees—or dimly senses—only its negative aspects. What one does not see, and learn to appreciate only gradually, is that by turning one’s back on it one defeats one’s ardent strivings for independence. One hopes to attain independence by defiantly excluding all commitments, whereas in reality the assuming of responsibility for oneself and to oneself is an indispensable condition of real inner freedom. #RandolphHarris 5 of 23

In order not to recognize that one’s problems and one’s suffering stem from one’s inner difficulties, the neurotic resorts to any of three devices—and often to all of them. Externalization may be applied to the hilt at this point, in which case everything from food, climate, or constitution to parents, wife, or fate is blamed for the particular calamity. Or one may take the attitude that since nothing is one’s fault it is unfair that any misfortune should befall one. It is unfair that one should tall ill, get old, or die, that one should be unhappily married, have a problem child, or think one’s work remain unrecognized. This kind of thinking, which may be conscious or unconscious, is doubly wrong, for it eliminates not only one’s own share in one’s difficulties but also all the factors independent of oneself that have a bearing on one’s life. Nevertheless, it has a logic of its own. It is the typical thinking of an isolated being who is centered exclusively upon oneself and whose egocentricity makes it impossible for one to see oneself as only a small link in a greater chain. One simply takes it for granted that one should derive all the good of living at a particular time in a particular social system, but resents being linked with others for good or ill. Therefore one cannot see why one should suffer from anything in which one has not been personally implicated. #RandolphHarris 6 of 23

The third device is connected with one’s refusal to recognize cause-and-effect relationships. Consequences appear in one’s mind as isolated occurrences, unrelated to oneself or one’s difficulties. A depression or a phobia, for instance, may seem to descend upon one from the blue. This, of course, might be due to psychological ignorance or lack of observation. However, in analysis we can see that the patient offers a most tenacious resistance to taking cognizance of any impalpable connections. One may remain incredulous or forget them; or one may feel that the analyst, instead of speedily removing the troublesome disturbances—which was what one came for—puts the “blame” on one and cleverly saves one’s own face. Thus a patient may have become familiar with factors relevant to one’s inertia but close one’s mind to the obvious fact that one’s inertia slows up not only one’s analysis but everything else one does. Or another may have become aware of one’s aggressive-derogatory behaviour toward people but cannot understand why one often has quarrels and is disliked. That these difficulties exist within one is one thing, but one’s actual day-to-day problems are something else again. This separation of one’s inner troubles from their effect on one’s life is one of the mainsprings of the whole tendency to compartmentalize. #RandolphHarris 7 of 23

Resistance toward recognizing the consequences of neurotic attitudes and drives is for the most part deeply concealed and may be easily overlooked by the analyst for the very reason that to one the connection is so obvious. This is unfortunate, because unless the patient is made aware that one blinds oneself to consequences and the reasons for which one does so, one cannot possibly realize to what an extent one interferers with one’s own life. Awareness of consequences is the most powerful curative factor in analysis in that it impresses on the patient’s mind that only by changing certain things within oneself can one ever attain freedom. If, then, the neurotic cannot be held accountable for one’s pretenses, one’s arrogance, one’s egocentricity, one’s shirking of responsibility, can we speak in terms of morals at all? The argument will be raised that, as physicians, we need only be concerned with the patient’s illness and cure, and that one’s morals are not our province. It will be pointed out that one of Dr. Freud’s great merits was to have overthrown the “moralistic” attitude I seem to advocate! Such arguments are deemed scientific; but are they tenable? Can we really exclude in matters of human behaviour judgment as to right and wrong? #RandolphHarris 8 of 23

If analysts decide what needs analytical examination and what does not, do they not really proceed on the basis of the very judgments they consciously reject? There is a danger, however, in such implicit judgments: they are likely to be made on either too subjective or too traditional a ground. Thus an analyst may feel that a man’s philandering need not be analyzed, while a woman’s deserves scrutiny. Or if one believes in an unbridled living out of drives in dealing with pleasures of the flesh, one may decide that faithfulness, whether in a man or a woman, needs analysis. Actually, judgments should be made on the basis of the particular patient’s neurosis. The question to be decided is whether an attitude the patient has assumed has consequences injurious to one’s development and to one’s relations with people. If it has, it is wrong and needs to be tackled. The reasons for the analyst’s conclusion should be explicitly stated to the patient in order to enable one to make up one’s own mind in the matter. And finally, do not the above arguments contain the same fallacy as exists in the patient’s thinking—namely, that morals are only a question of judgment and not primarily one of fact couple with consequences? Let us take neurotic arrogance as an example. It exists as a fact no matter whether the patient is responsible for it or not. #RandolphHarris 9 of 23

The analyst believes that arrogance is a problem for the patient to recognize and eventually overcome. Does one assume this critical attitude because one has learned in Sunday school that arrogance is sinful and humility a virtue? Or is one’s judgment determined by the fact that arrogance is unrealistic and has adverse consequences, the burden of which is inevitably that patient’s—again regardless of one’s responsibility. The consequences, though, in the case of arrogance bar the patient from knowing oneself, and so thwart one’s development. Also, the arrogant patient is apt to be unfair to others, and this again has its repercussions—not merely in subjecting one to occasional clashes with others but in alienating one from people generally. This, however, only drives one deeper into one’s neurosis. Because the patient’s morals in part result from one’s neurosis and in part contribute to its maintenance, the analyst has no choice but to be interested in them. Interestingly enough, those who share a particular stigma can often rely upon mutual aid in passing, again illustrating that those who can be most threatening are often those who can render most assistance. For example, when one homosexual accosts another, the action may be carried out in such a way that normal are unaware that anything out of the ordinary is occurring. #RandolphHarris 10 of 23

If we watch very carefully, and know what to watch for in a “gay” bar, we begin to observe that some individuals are apparently communicating with each other without exchanging words, but simply by exchanging glances—but not the kind of quick glance which ordinarily occurs between people of the same gender. The same kind of cooperativeness is to be found among the circles of stigmatized persons who know one another personally. For example, former mental patients who knew each other in the institution may maintain tactful control of this fact on the outside. In some cases, as when one of the individuals is with normal, the individual may give and be given the “go by,” the passing by of each other as though they were unacquainted. Where a greeting does occur, it may be handled discreetly; the context of the initial acquaintanceship is not made explicit, and the individual whose situation is the more delicate is accorded the right to pace the acknowledgment and the sociable exchange that follows from it. Former mental patients are not alone here of course: The professional women of the evening has a code regulating her relations with the client. For example, it is customary for a woman of the evening never to show any signs of recognizing a client when she meets one in public, unless he greets her first. #RandolphHarris 11 of 23

Where this kind of discretion is not afforded, one can sometimes expect the discredited individual to take active disciplinary action, as Reiss, in his paper on juvenile entrepreneurs, illustrates by quoting an informant. “I was walkin’ down the street with my steady girl when this gay drives by that I had been with once before and he whistles at me and calls, ‘Hi, Sweetie.’ And, was I mad…so I went down to where the boys was and we laid for him and beat on him ‘til he like to a never come to…ain’t gonna take nothin’ like that off’n a queer.” It is expected to be that voluntary maintenance of various types of distance will be employed strategically by those who pass, the discreditable here using much the same devices as do the discredited, but for slightly different reasons. By declining or avoiding overtures of intimacy the individual can avoid the consequent obligation to divulge information. By keeping relationships distant one ensures that time will not have to be spent with the other, for, as already stated, the more time that is spent with another the more chance of unanticipated events that disclose secrets. Examples may be cited from the stigma management work done by wives of mental patients. #RandolphHarris 12 of 23

“But I have cut off all our other friends [after citing five who “knew”]. I did not tell them that I was giving up the apartment and I had the phone disconnected without telling anyone so they do not know how to get in touch with me. I have not gotten too friendly with anyone at the office because I do not want people to know where my husband is. I figure that if I got too friendly with them, then they would start asking questions, and I might start talking, and I just think it is better if as few people as possible know about Joe.” By maintaining physical distance, the individual can also restrict the tendency of others to build up a personal identification of one. By residing in a region with a mobile population, one can limit the amount of continuous experience others have of one. By residing in a region cut off from one one ordinarily frequents one can introduce a disconnectedness in one’s biography: whether intentionally, as in the case of an unmarried young lady with an unborn child going out of state to have her baby, or of small-town homosexuals going to New York, Los Angeles, or Paris for relatively anonymous activity; or unintentionally, as in the case of the mental patient who gratefully finds that one’s place of commitment is far out of town and hence somewhat cut off from one’s ordinary contacts. #RandolphHarris 13 of 23

By staying indoors and not answering the phone or door, the discreditable individual can remove oneself from most of those contacts in which one’s disgrace might be established as part of the biography others have of one. A final possibility must now be considered, one that allows the individual to forego all the others. One can voluntarily disclose oneself, thereby radically transforming one’s situation from that of an individual with information to manage to that of an individual with uneasy social situations to manage, from that of a discreditable person to that of a discredited one. Once a secretly stigmatized person has given information about oneself it becomes possible, of course, for one to engage in any of the adaptive actions previously cited as being available to the known-to-be stigmatized, this accounting in part for one’s policy of self-disclosure. One method of disclosure is for the individual voluntarily to wear a stigma symbol, a highly visible sign that advertises one’s failing wherever one goes. There are, for example, hard of hearing persons who wear hearing devices that are nearly invisible; the partly blind who affect a collapsible white cane; Jewesses who wear a Star of David as a necklace. #RandolphHarris 14 of 23

It should be noted that some of these stigma symbols, such as a Knights of Columbus lapel button indicating that the wearer is Catholic, are not frankly presented as disclosures of stigma, but purportedly attest rather to membership in organizations claimed to have no such significance in themselves. It should be noted also that militant programs of all kinds can be served by this device, for the self-symbolizing individual ensures one’s being cut off from the society of normal. The manner in which a sect of New York Jews present themselves provides an example: “Obgehitene Yiden, ‘Guardian Jews,’ include those so-called ultra-Orthodox Jews who not only observe the Shulhan Aruch in the most minute detail but are most meticulous and zealous in their observance. They perform all the prescribed commandments and precepts with greatest care. These people are overtly identifiable as Jews. They wear beards and/or special traditional clothing for the exclusive purpose of being externally identified as Jewish: beards so that the ‘image of God should be upon their faces,’ traditional garments so that they ‘may refrain from any possible sin.’” Stigma symbols have the character of being continuously available for perception. #RandolphHarris 15 of 23

Some less rigid means of disclosure are also used. Fleeting offerings of evidence may be made—purposeful slips, as it were—as when a person has not disclosed their preference for same sex relationships and voluntarily commits the clumsy act of showing someone pictures one of which is private picture of himself as a way of informing new comers of his sigma. There is also disclosure etiquette, a formula whereby the individual admits one’s own failing in a matter of fact way, supporting the assumption that those present are above such concerns while preventing them from trapping themselves into showing that they are not. Thus the “good” Jew or mental patient waits for “an appropriate time” in a conversation with strangers and calmly says: “Well, being Jewish has made me feel that…” or “Having had first-hand experience as a mental patient I can…” Earlier it was suggested that learning to pass constitutes one phase in the socialization of the stigmatized person and a turning point in one’s moral career. I want to suggest now that if an individual can come to accept oneself and respect oneself, that the stigmatized individual can come to feel that one should be above passing, and will feel no need to conceal one’s failing. #RandolphHarris 16 of 23

After laboriously learning to conceal, then, the individual may go on to unlearn this concealment. It is here that voluntary disclosure fits into the moral career, a sign of one of its phases. It should be added that in the published autobiographies of stigmatized individuals, this phase in the moral career is typically described as the final, mature, well-adjusted one—a state of grace I will attempt to consider later. Many false churches will be built up in the last days—they will teach false, vain, and foolish doctrines—apostasy will abound because of false teachers—the devil will rage in the hearts of humans—he will teach all manner of false doctrines. About 559-545 Before Christ. “And now, behold, my brethren, I have spoken unto you, according as the Spirit hath constrained me; wherefore, I know that they must surely come to pass. And the things which shall be written out of the book shall be of great worth unto the children of humans, and especially unto our seed, which is a remnant of the house of Israel. For it shall come to pass in that day that the churches which are built up, and not unto the Lord, when the one shall say unto the other: Behold, I, I am the Lord’s; and the others shall say: I, I am the Lord’s; and thus shall every one say that hath built up churches, and not unto the Lord– #RandolphHarris 17 of 23

“And they shall contend one with another; and their priests shall contend one with another, and they shall teach with their learning, and deny the Holy Ghost, which giveth utterance. And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto humans; behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work. Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us. And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea lie a little, take advantage of one because of his words, dig a pit for thy neighbour; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God. Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark. And the blood of the saints shall cry from the ground against them. #RandolphHarris 18 of 23

“Yea, they have all gone out of the way; they have become corrupted. Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. They rob the poor because of their fine sanctuaries; they rob the poor because of their fine clothing; and the persecute the meek and the poor in heart, because in their pride they are puffed up. They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of humans. O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell! Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that it is of no worthy! For the day shall come that the Lord God will speedily visit the inhabitants of the Earth; and in that day that they are fully ripe in iniquity they shall perish. However, behold, if the inhabitants of the Earth shall repent of their wickedness and abominations they shall not be destroyed, saith the Lord of Hosts. #RandolphHarris 19 of 23

“However, behold, that great and abominable church, the whore of all the Earth, must tumble to the Earth, and great must be the fall thereof. For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger, and perish; for behold, at that day shall he rage in the hearts of the children of humans, and stir them up to anger against that which is good. And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell. And behold, other he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whsipereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance. Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment. Therefore, wo be unto ne that is at ease in Zion! Wo be unto one that crieth: All is well! #RandolphHarris 20 of 23

“Yea, wo be unto one that hearkeneth unto the precepts of humans, and denieth the power of God, and the gift of the Holy Ghost! Yea, wo be unto one that saith: We have received, and we need no more! And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, one that is built upon the rock receiveth it with gladness; and one that is built upon a sandy foundation trembleth lest one shall fall. And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, one that is built upon the rock receiveth it with gladness; and one that is built upon a sandy foundation trembleth lest one shall fall. Wo be unto one that shall say: We have received the word of God, and we need no more of the word of God, for we have enough! For behold, thus saith the Lord God: I will give unto the children of humans line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto one that receiveth I will give more; and for them that shall say, We have enough, from them shall be taken away even that which they have. Cursed is one that putteth one’s trust in humans, or maketh flesh one’s arm, or shall hearken unto the precepts of humans, save their precepts shall be given by the power of the Holy Ghost. #RandolphHarris 21 of 23

“Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Host,” reports 2 Nephi 28.1-32. O Lord our God, Who hast called us Christians after the Name of Thine Only-begotten Son, and hast given us Baptism in the Font for the remission of sins; make us, we beseech Thee, worthy now to receive this Communion for the remission of our sins, and to glorify Thee with thanksgiving. O God, may I never be a blot or a blank in life, cause the way of truth to be evil spoken of, or make my liberty an occasion to the flesh. May I by love serve others, and please my neighbour for one’s good edification. May I attend to what is ornamental as well as essential in religion, pursuing things that are lovely and of good report. May I render my profession of the gospel not only impressive, but amiable and inviting. May I hold forth the way of Jesus with my life as well as my lips. May I say to all I meet, I am journeying towards the Lord’s given place, some with me for your good. #RandolphHarris 22 of 23

May I be prepared for all the allotments of this short, changing, uncertain life with a useful residence in it, a comfortable journey through it, a safe passage out of it. May I ne in character and conduct like the dew of Heaven, the salt of the Earth, the light of the World, the fullness of the fountain. May I never be ashamed of Jesus or His words, never be deterred from fulfilling a known duty through fear, never be discouraged from attempting it through weakness. May I see all things in a divine light so that they may inform my judgment and sanctify my heart. And by all the disciplines of Thy providence, and all the ordinances of religion, may I be increasingly prepared for life’s remaining duties, the solemnities of a dying hour, and the joys and services that lie beyond the grave. Have mercy, O Lord, upon Thy servants for whom I offer this sacrifice of praise to Thy Majesty; that they may be able to lead a good life in this World, and happily to attain eternal blessedness. Remember, O Lord, Thy servants and handmaids here present, whose faith and devotion are discerned and known by Thee. Look mercifully, O Lord, on these present offerings, that they may avail both for our devotion and our salvation; through Jesus Christ our Lord. Send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. #RandolphHarris 23 of 23

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God Bless the Inventor of Sleep, the Cloak that Covers All People’s thoughts, the Food that Cures All Hunger!

May 19, 2020 1:13 am

The rewards of educating comes from a teachers’ innate belief that every day they have the opportunity to enrich the lives of their students by igniting the human spirit, dignifying the human experience, and inspiring human excellence. You know the old saying, “If you plan ahead God goes with you.” Commerce is everything, but everybody goes about consulting astrologers, talking about magic, and trying to drive out evil spirits. People have families, eat, drink, and try to achieve success in every way possible, yet carry on all the time about luck. Now Americans do not talk about demons, no, but they rattle on about “negative thinking,” and “self-destructive ideas” and “bad self-image.” It is a lot the same, Babylon and America. The law has become perverted! The law—and, in its wake, all the collective forces of the nation—the law, I say, not only diverted from its proper direction, but made to pursue one entirely contrary! The law has become the tool of every kind of avarice, instead of being its check! The law guilty of that very iniquity which it was its mission to punish! Truly, this is a serious fact, if it exists, and one to which I feel bound to call the attention of my fellow citizens. We hold from God the gift that, as far as we are concerned, contains all others, Life—physical, intellectual, and more life. #RandolphHarris 1 of 24

However, life cannot support itself. One who has bestowed it, has entrusted us with the care of supporting it, of developing it, and of perfecting it. To that end, He has provided us with a collection of wonderful faculties; He has plunged us into the midst of a variety of elements. It is by the application of our faculties to these elements that the phenomena of assimilation and of appropriation, by which life pursues the circle that has been assigned to it are realized. Existence, faculties, assimilation—in other words, personality, liberty, property—this is human. It is of these three things that it may be said, apart from all demagogic subtlety, that they are anterior and superior to all human legislation. It is not because humans have made laws, that personality, liberty, and property exist. On the contrary, it is because personality, liberty, and property exist before hand, that humans make laws. What, then, is law? Law is the collective organization of the individual right to lawful defense. Nature, or rather God, has bestowed upon every one of us the right to defend one’s person, one’s liberty, and one’s property, since these are three constituent or preserving elements of life; elements, each of which is rendered complete by the others, and that cannot be understood without them. For what are our faculties, but the extension of our personality? And what is property, but an extension of our faculties? #RandolphHarris 2 of 24

If every person has the right of defending, even by force, one’s person, one’s liberty, and one’s property, a number of humans have the right to combine together to extend, to organize a common force to provide regularly for this defense. Collective right, then, has its principle, its reason for existing, its lawfulness, in individual right; and the common force cannot rationally have any other end, or any other mission, than that of the isolated forces for which it is substituted. Thus, as the force of an individual cannot lawfully touch the person, the liberty, or the property of another individual—for the same reason, the common force cannot lawfully be used to destroy the person, the liberty, or the property of individual classes. For this perversion of force would be, in one case as in the other, in contradiction to our premises. For who will dare to say that force has been given to us, not to defend our rights, but to annihilate the equal rights of our brethren? And if this be not true of every individual force, acting independently, how can it be true of the collective force, which is only the organized union of isolated forces? It is not for one to work for humanity by only helping particular persons and by alleviating isolated distresses. One’s form of service must be stretch over wider areas, must affect a multitude of persons. However, this is possible only if one works in deeper ground and through secret unobtrusive ways. #RandolphHarris 3 of 24

The World being what it is, human nature what it has long been, and human affairs all-too-repetitious, one will not waste time and energy attempting to re-arrange the by surface efforts. One may do nothing more than put one’s mite of cheering truth and softening goodness into the grim World around one, but this will be enough. One cannot contribute more than one has. The ultimate result of this contribution may be little, but one has tried to do God’s will on Earth. Nothing, therefore, can be more evident than this: The law is the organization of the natural right of lawful defense; it is the substitution of collective for individual forces, for the purpose of acting in the sphere in which they have a right to act, of doing what they have a right to do, to secure persons, liberties, and properties, and to maintain each in its right, so as to cause justice to reign over all. Just the fact that one is here, on this planet and at this time, makes its own contribution to humanity’s welfare. This is still true even though one may not try to manage other people’s lives on the plea of serving them. One’s service may not be immediately, or locally, apparent; it may need time to come up from the subconscious levels that are the deeper layers of mind and spirit, but it will be nevertheless real. Although it is not one’s direct purpose, one’s existence will lessen humanity’s suffering, and increase its hope and goodwill through obeying and enforcing law and order. #RandolphHarris 4 of 24

And if people established upon this basis were to exist, it seems to me that order would prevail among them in their acts as well as in their ideas. It seems to me that such people would have the most simple, the most economical, the least oppressive, the least to be felt, the most restrained, the most just, and, consequently, the most stable Government that could be imagined, whatever its political form might be. For under such an administration, everyone would feel that one possessed all the fullness, as well as all the responsibility of one’s existence. So long as personal safety was ensured, so long as labour was free, and the fruits of labour secured against all unjust attacks, no one would have any difficulties to content with in the State. When prosperous, we should not, it is true, have to thank the State for our success; but when unfortunate, we should no more think of taxing it with our disasters than our less affluents think of attributing to it the arrival of hail or of frost. We should know it only by the inestimable blessing of Safety. Those who cross this path may feel like it is only a once in a lifetime experience, and they will receive instruction, even though they are not outwardly being taught. America is under God’s divine blessing and God’s grace has bestowed us with Manifest Destiny, which has influenced kings and rulers and leaders of humans and culture. #RandolphHarris 5 of 24

Manifest Destiny has guaranteed America with the birth rite to expand its boarders from sea to shining sea. The poem of the Statue of Liberty is a prophecy that one day, America will be One World, under God, indivisible, with liberty and justice for all. I mean, really, who would not like to move around the World and be protected by the laws, rights, and justice that Americans are granted on their beautiful island? Americans have emerged into public view in order to quicken the pace of evolution by active external work, but some do not have their spiritual identity and as a result their efforts where not always successful because they had to deal with frail stubborn human nature. Knowing this convinces us better than printed arguments of the eternal Spiritual truths. It may further be affirmed, that, thanks to the non-intervention of the State in private affairs, our wants and their satisfactions would develop themselves in their natural order. We should not see less affluent families seeking for literary instruction before they were supplied with bread. We should not see those great displacements of capital, of labour, and population, that legislative measures occasion; displacements that render so uncertain and precarious the very sources of existence, and thus enlarge to such an extent the responsibility of Governments. #RandolphHarris 6 of 24

Unhappily, law is by no means confirmed to its own sphere. Nor is it merely in some ambiguous and debatable views that it has left it proper sphere. It has done more than this. It has acted in direct opposition to its proper end; it has destroyed its own object; it has been employed in annihilating that justice which it ought to have established, in effacing amongst Rights, that limit which it was its true mission to respect; it has placed the collective force in the service of those who wish to traffic, without risk and without scruple, in the persons, the liberty, and the property of others; it has converted plunder into a right, that it may protect it, and lawful defense into a crime, that it may punish it. How has this perversion of law been accomplished? And what has resulted from it? The law has been perverted through the influence of two very different causes—naked greed and misconceived philanthropy. Let us speak of the former. Self-preservation and development is the common aspiration of all human, in such a way that if every one enjoyed the free exercise of one’s faculties and the free disposition of their fruits, social progress would be incessant, uninterrupted, inevitable. However, there is also another disposition which is common to them. This is to live and to develop, when they can, at the expense of another. This is no rash imputation, emanating from a gloomy, uncharitable spirit. #RandolphHarris 7 of 24

History bears witness to the truth of it, by the incessant wars, the migrations of races, sectarian oppressions, the universality of slavery, the frauds in trade, and the monopolies with which it annals universal, and invincible sentiment that urges it towards its well-being, and makes it seek to escape pain. Humans can only derive life and enjoy from a perpetual search and appropriation; that is, from a perpetual application of one’s faculties to objects, or from labour. This is the origin of property. However, also one may live and enjoy, by seizing and appropriating the productions of the faculties of one’s fellow humans. This is the origin of plunder. Now, labour being in itself a pain, and humans being naturally inclined to avoid pain, it follows, and history proves it, that whatever plunder is less burdensome than labour, it prevails; and neither religion nor morality can, in this case, prevent it from prevailing. When does plunder cease, then? When it becomes more burdensome and more dangerous than labour. It is very evident that the proper aim of law is to oppose the fatal tendency to plunder with the powerful obstacle of collective force; that all its measures should be in favour of property, and against plunder. However, law is made, generally, by one human, or by one class of humans. #RandolphHarris 8 of 24

And as law cannot exist without the sanction and the support of preponderant force, it must finally place this force in the hands of those who legislate. This inevitable phenomenon, combined with the fatal tendency that, we have said, exists in the heart of humans, explains the almost universal perversions of law. It is easy to conceive that, instead of being a check upon injustice, it becomes its most invincible instrument. It is easy to conceive that, according to the power of the legislator, it destroys for its own profit, and in different degrees amongst the rest of the community, personal independence by slavery, liberty by oppression, and property by plunder. It is in the nature of humans to rise against the injustice of which they are the victims. When, therefore, plunder is organized by law, for the profit of those who perpetrate it, all the plundered classes tend, either by peaceful or revolutionary means, to enter in some way into the manufacturing of laws. These classes, according to the degree of enlightenment at which they have arrived, may propose to themselves two very different ends, when they thus attempt the attainment of their political rights; either they may wish to put an end to lawful plunder, or they may desire to take part in it. Woe to the nation where this latter thought prevails amongst the masses, at the moment when they, in their turn, seize upon the legislative power! #RandolphHarris 9 of 24

Up to that time, lawful plunder has been exercised by the few upon the many, as is the case in the case in countries where the right of legislating is confined to a few hands. However, now it has become universal, and the equilibrium is sought in universal plunder. The injustice that society contains, instead of being rooted out of it, is generalized. As soon as the injured classes have recovered their political rights, their first thought is not to abolish plunder (this would suppose them to possess enlightenment, which they cannot have), but to organize against the other classes, and to their own detriment, a system of reprisals—as if it was necessary, before the reign of justice arrives, that all should undergo a cruel retribution—some for their iniquity and some for their ignorance. It would be the consequences of such a perversion? It would require volumes to describe them all. We must content ourselves with pointing out the most striking. In the first place, it would efface from everybody’s conscience the distinction between justice and injustice. No society can exist unless the laws are respected to a certain degree, but the safest way to make them respected is to make them respectable. When law and morality are in contradiction to each other, the citizen find oneself in the cruel alternative of either losing one’s moral sense, or of losing one’s respect for the law—two evils of equal magnitude, between which it would be difficult to choose. #RandolphHarris 10 of 24

It is so much in the nature of law to support justice that in the minds of the masses they are one and the same. There is in all of us a strong disposition to regard what is lawful as legitimate, so much so that many falsely derive all justice from law. It is sufficient, then, for the law to order and sanction plunder, that it may appear to many consciences just and sacred. Slavery, protection, and monopoly find defenders, not only in those who profit by them, but in those who suffer by them. If you suggest a doubt as to the morality of these institutions, it is said directly—“You are dangerous experimenter, a utopian, a theorist, a despiser of the laws; your would shake the basis upon which society rests.” The imagination is responsible for imagery of all kinds. It is the representation of an individual thought. The imagination reproduces images made originally by the senses or held in memory and creates images either in cooperation with reason or in its own right. These functions are in turn revealed in three kinds of imagination, the first joined with belief of that which is to come; the second joined with memory of that which is past; and the third is of things present, or as if they were presented; imaginations are feigned and at pleasure; as if one should imagine such a person to be in the vestments of a Pope, or to have wings. #RandolphHarris 11 of 24

Examination of the three kind of imagination, the first joined with the memory of that which is to come; the second joined with memory of that which is past; and the third is of things present, as if they were present, discloses the reproductive and creative roles of imagination, and about the force of imagery qua imagery, exempli gratia, imagination intensive. What is the representation of an individual thought? At the level of understanding and reason, thought could be so abstract as to be impalpable. Imagination has the power of rendering abstract thought tangible. The tangible manifestation appeared most widely as words in speech and writing, for the words were the images of thought, the images of cogitations. Thinking can occur in the absence of imagery, but if it were to be available to sense, it has to appear as auditory and verbal imagery. Thought images serve as if they were the contents of perception, but thinking does not take place at all without some kind of an image. The mind can frame a purely mental proposition without the use of words. So from the point of view of the mind that makes them, the imagery of speech and language is the concrete analogue of abstract thought. The imagination thus gives body to thought. A thought occurred, an image followed upon it. Imagery is in this sense a re-presenting of thought. #RandolphHarris 12 of 24

The objectification of thought as verbal imagery is strikingly perceived when one contemplates the context within which we locate speech and writing along with the communication, or transmission, of ideas among the rational or intellectual arts. We distinguish four intellectual or logical activities, and these give their names to corresponding arts. Reason is the discursive movement of the understanding, and logic is a term applied to the study of its modes of discursion as they appear in discourse. There is invention—the finding and discovering of ideas; there is judging—the evaluation and criticism of the results of invention; there is memory—the retention of what is judged acceptable; and there is the transmission and communication of ideas. The first three of these activities are mental, or as more properly, psychological, processes. They were unavailable to our sense directly. To the extent that they became available as discourse, rather than through spirit (human or divine) or in other nondiscursive, immediate ways, they must appear as material and form. So we place under the transmission of ideas three other features of intellectual discursiveness; the organ of discourse, the method of discourse, and the illustration of discourse. #RandolphHarris 13 of 24

The organ of discourse deals with the smallest physical elements, and the smallest number of them, that can be used alone or in combination to depict thought and its process. In ordinary languages these are speech and writing, though other kinds of characters have been used, such as hieroglyphics. Abstractly considered, the organ of discourse is grammar; concretely considered, the organ of discourse is speech and writing. The organ is so designated precisely because reason in its discursiveness needs and organ. On the other hand, the understanding as such, or pure reason, does not require an organ. In brief, the sound images of voice and speech and the visual images of language written are the simplest and most pervasive products of imagination. They are somehow bound in with thought. Imagine and thought are two facets of a unitary whole. The whole may be a modulation of the spirit. As to miracle, it is the sign-event which has occasioned or provoked the ecstatic awareness of revelation. It does not require special supernatural interference in natural process. The structure of natural causality is not broken. What happens is that certain natural events, when encountered in a special turn of mind, point to the mystery of being and non-being, and induce the beholder to commit oneself unconditionally to this revelation. #RandolphHarris 14 of 24

The sign-events in which the mystery be being gives itself consist in special constellations of elements of reality in correlation with special constellations of elements of the mind. Miracle occasions ecstasy; yet the event in question has become a miracle only through ecstasy. The subjective and the objective condition one another. Taking these revelatory elements together, one can say that ecstasy is the miracle of the mind and that miracle is the ecstasy of reality. By definition, religion originates in a correlation of miracle and ecstasy. The basic problem of all religions, however, is that literally anything may be a medium of revelation. Any event may be a miracle. Nature, history, groups, individuals and the word may be, and have been, mediums of revelation. The multiplicity of revelatory situations is at the origin of many different symbols of ultimate concern which have been developed by religions. Faith is unique. However, its symbols are manifold. Could there be only one symbol, there would be only one concrete content of faith, and therefore one religion. This naturally raises the problem of a final revelation: is there one revelatory event that transcends and underlies all others? The problem of Christianity and of its universal claim is thus posited. #RandolphHarris 15 of 24

No discussion of Christianity is meaningful if we leave out the sight of conception of a revelatory experience: a final revelation, if there is one, is first of all a constellation of revelatory character. The discipline of petitionary prayer: The practice of prayer—the list, the quiet, the place, the time, the posture, preparation, and the length—all suggest one thing—discipline. Work—candidly, prayer is work, not a sport. It is not something that you do if you like it, or devote your spare time to, or do only if you are good at it. Prayer is the proper work of the soul which loves Christ (Ephesians 6.18): And pray in the Spirit on all occasions with all kinds of prayer and requests. With this in mind, be alter and always keep on praying for all the saints. This is a call to work! We must never wait until we feel like praying—otherwise we may never pray, unless, perhaps, we fall headfirst into an open wall. The context of Paul’s charge in Ephesians 6 is spiritual warfare—and that is what prayer is! Christian people face the World in prayer. Work and war, war and work—these are the words we must keep before us if we are to become humans of prayer. “Now I, Nephi, do speak somewhat concerning the words which I have written, which have written, which have been spoken by the mouth of Isaiah. For Behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews. #RandolphHarris 16 of 24

“For I, Nephi, have not taught them many things concerning the manner of the Jews; for their works were works of darkness, and their doings were doings of abominations. Wherefore, I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations, according to the word which he hath spoken. Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. However, I give unto you a prophecy, accord to the spirit which is in me; wherefore I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father; for behold, my soul delighteth in plainness unto my people, that they may learn. Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews. #RandolphHarris 17 of 24

“But behold, I, Nephi, have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to al that which Isaiah hath spoken, and I do not write them. However, behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no person can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled people shall know of a surety, at the times when they shall come to pass. Wherefore, they are of worth unto the children of humans, and one that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them. And as one generation hath been destroyed among the Jews because of iniquity, even so have they been destroyed from generation to generation to generation according to their iniquities; and never hath any of the been destroyed save it were foretold them by the prophets of the Lord. #RandolphHarris 18 of 24

“Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon. And now this I speak because of the spirit which is in me. And notwithstanding they have been carried away they shall have return again, and possess the land of Jerusalem; wherefore, they shall be restored again to the land of their inheritance. However, behold, they shall have wars, and rumors of wars; and when that day cometh that the Only Begotten of the Father, yea, even the Father of Heaven and of Earth, shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks. Behold, they will crucify him; and after he is laid in a sepulcher for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name. #RandolphHarris 19 of 24

“And behold it shall come to pass that after the Messiah hath risen from the dead, and hath manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be destroyed again; for wo unto them that fight against God and the people of his church. Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations. And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all humankind—and when that say shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. And the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, one will proceed to do a marvelous work and a wonder among the children of humans. Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them. #RandolphHarris 20 of 24

“And unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is one who should be rejected of the Jews. For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the Angel of God, his name shall be Jesus Christ, the Son of God. And now, my brethren, I have spoken plainly that ye cannot err. And as the Lord God liveth that brought Israel up out of the land of Egypt, and have unto Moses power that he should heal nations after they have been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under Heaven save it be this Jesus Christ, of which I have spoken, whereby humans can be saved. Wherefore, for this cause hath the Lord God promised unto me that these things which I write shall be kept and preserved, and handed down unto my seed, from generation to generation, that the promise may be fulfilled unto Joseph, that his seed should never perish as long as the Earth should stand. #RandolphHarris 21 of 24

“Wherefore, these things shall go from generation to generation as long as the Earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written. For we labour diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with the steadfastness unto Christ, until the law shall be fulfilled. For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law is given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away. #RandolphHarris 22 of 24

“And now behold, my people, ye, are a stiffnecked people; wherefore, I have spoken plainly unto you, that ye cannot misunderstand. And the words which I have spoken shall stand as a testimony against you; for they are sufficient to teach any human the right way; for the right way is to believe in Christ and deny him not; for by denying him ye also deny the prophets and the law. And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before hum, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowsie be cast out. And, inasmuch as it shall be expedient, ye must keep the performances and ordinances of God until the law shall be fulfilled which was given uno Moses. O LORD God, Who hast taught us to pray all together, and hast promised to hear the united voices of two or three invoking Thy Name; hear now, O Lord, the prayers of Thy servants unto their salvation, and give us in this World knowledge of Thy truth, and in the World to come life everlasting. Living by prayer—O God of the open ear, please teach me to live by prayer as well as by providence, for myself, soul, body, children, family, church; please give me a heart frameable to Thy will; so might I live in prayer, and honour Thee, being kept from evil, known and unknown. #RandolphHarris 23 of 24

Please help me to see the sin that accompanies all I do, and the good I can distil from everything. Let me know that the work of prayer is to bring my will to thine, and that without this it is folly to pray; when I try to bring Thy will to mine it is to command Christ, to be above him, and wiser than he: this is my sin and pride. I can only succeed when I pray according to Thy precept and promise, and to be done with as it pleases Thee, according to Thy sovereign will. When Thou commandest me to pray for pardon, peace, brokenness, it is because Thou wilt give me the thing promised, for Thy glory, as well as for my good. Help me not only to desire small things but holy boldness to desire great things for Thy people, for myself, that they and I might live to show Thy glory. Teach me that it is wisdom for me to pray for all I have, out of love, willingly, not of necessity; that I may come to Thee at any time, to lay open my need acceptably to Thee; that my great sin lies in my not keeping the savour of Thy ways; that the remembrance of this truth is one way to the sense of Thy presence; that there is no wrath like the wrath of being governed by my own lusts for my own ends. Regard, O Lord, the prayers of Thy family, and please grant Thine assistance to their humble supplications; that, by means of the assistance which they require, they may persevere in the confession of Thy Name: through Jesus Christ our Lord. #RandolphHarris 24 of 24

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There are Times that Try Human’s Soul—Do Not Look Back! Something Might be Gaining on You!

May 2, 2020 12:21 am

There are people who learn, who are open to what happens around them, who listen, who hear the lessons. When they do something that is not wise, they do not do it again. And when they do something that works a little bit, they do it even better and harder the next time. The question to ask is not whether you are a success or a failure, but whether you are a learner or non-leaner. All of us do not have equal talent, but all of us should have an equal opportunity to develop our talents. Contemporary radical criticisms of the liberal paradigm of justice carry less weight than they might because they fail to offer absolute alternative framework for reasoning about justice. Some authors do indeed offer principles of justice or images of the just society which they claim will help justify a political practice aiming to alter fundamentally the basic institutions, especially the economic institutions, of our society. Such efforts, however, lack grounding in a critically oriented framework of reasoning about justice. Lacking such grounding, proposals for radical egalitarian or socialist conceptions of justice constitute little more in the way of an alternative absolute theory of justice than do mere criticisms of the dominant framework. I argue that formulation of questions of justice exclusively in distributive terms tends toward conceptual confusion and fails to be basic enough. #RandolphHarris 1 of 20

I also argue that the sort of criticism of traditional theories of justice that Milton Fisk, who believed justice is relative to the different interests of dominant and subordinate classes, leaves us with apparently impossible task of developing a theory which can make universalistic claims without abandoning or disguising the historical embeddedness of its origins and application because it collapses into something that is unacceptable and appeals to brute interest. This is because he cannot say which justice we should choose as the right one, or perhaps, indeed, that we choose at all. As Fisk argues, dominant and subordinate classes will tend to accept different principles of justice because of their conflicting interest. To solve these problems with traditional theories of justice, I offer some suggestions for alternative framework for theorizing about justice. To outline a theory of justice, I develop certain elements of the communicative ethics which Jurgen Habermas has proposed. Human rationality is a necessary outcome of successful communication. There are intuitively mastered rules for reaching an understanding and conducting argumentation, possessed by subjects who are capable of speech and action. The goal is to transform this implicit “know-how” into explicit “know-that,” for instance, knowledge, about how we conduct ourselves in the realm of moral-practical reasoning. #RandolphHarris 2 of 20

In particular, I take up Habermas’s unelaborated suggestion that the ideal speech situation, which he argues any act of speaking presupposes, expresses the ideal of justice. I argue that the ideal speech situation offers the potential foundation for a framework of theorizing about justice which focuses not primarily on distribution, but on more fundamental questions of institutional relations and domination. I argue, further, that the application of the ideal speech situation to particular social configurations constitutes a means for solving the problem of how to construct an objective and critical conception of justice which does not merely reflect actual social circumstances at the same time that it remains historically specific. Since Adam Smith, almost every theory of social justice has focused primarily on questions of how social benefits should be allocated among members of the society. Insofar as it entails a theory of justice, utilitarianism is a paradigm of this distributive focus. Utilitarian methodology calls for treating all values as greater or lesser “bundles” of goods and comparing alterative distributions of bundles. Contemporary criticisms of classical utilitarian theory as ignoring the most important questions of justice—merit, desert, rights, and so forth—many be apt. #RandolphHarris 3 of 20

Most contemporary critics of utilitarianism, however, continue to formulate the question of justice primarily as a question of distribution. This distributive paradigm of questioning about justice so dominants philosophical thinking that even critics of the traditional liberal framework continue to formulate the focus of justice in exclusively distributive terms. A distributive focus on theorizing about justice is so much a part of our moral conceptualization that it does not appear possible to have any other to find. To such another focus we must look back to the ancient conception of justice, in particular that enunciated in the Platonic dialogues. For the ancients, justice refers to the whole of virtue insofar as it concerns relations with others. For Plato the question of justice does not concern primarily the proper distribution of social benefits and burdens. Rather, justice concerns first the organization of the community as a whole. We develop a conception of justice by constructing a vision of the organization of social positions and relations which will produce a harmonious and cooperative whole. I do not wish to adopt the Platonic conception of justice, for there is much in it that is inappropriate for us, or indeed absolutely pernicious. #RandolphHarris 4 of 20

I will argue, however, that a theory of justice which takes as its primary question the structural and institutional relations of the society in its totality is better than one which focuses exclusively or primarily on questions of distribution. There are, in particular, two objections to the distributive orientation. First, formulation of many apt questions of justice in distributive terms tends to render them conceptually confused. Second, a distributive orientation tends to focus on the evaluation of the effects of given institutional forms and relations, instead of evaluating the institutional structures themselves. Questions about the principles and procedures according to which a society ought to distribute the material benefits of social production obviously constitute crucial questions of social justice. By no means all questions about the rights and liberties a society ought to protect for its members, the structure of power and decision-making, and so on. Here are some example of such questions of justice that are not distributive in any immediate sense: Is a division between mental and manual labour just? Is it just to raise taxes without the mandate of popular referendum? Is marriage just? #RandolphHarris 5 of 20

True to the utilitarian tradition, most modern theories of justice answer questions like these in terms of the relatively quantity of benefits that accrue to persons. They conceptualize questions of rights liberties, the justice of institutionalized positions, decision-making procedures, relations of authority, and so on, as questions of the proper distribution of bundles of non-material goods. Such distributively oriented treatment of questions of rights, liberties, power, and so on, however, tends to obscure the meaning of those concepts. I shall concentrate on the examples of rights and power. Talk of distribution of power within society is perhaps the most common way political theories wrongly construe questions f social justice in distributive terms. Democratic arrangements are frequently held to entail an equal distribution of power, while more hierarchical arrangements are defined by an unequal distribution of power. The conceptual confusion here may ultimately lie in an equivocation on the term “equality.” Equality in the distribution of goods refers to sameness of quantity or value, whereas equality in relations of power and powerlessness means something like “peership.” #RandolphHarris 6 of 20

Discussion of power as some kind of “stock” which can be distributed obscures the fact that power, unlike wealthy, for example, does not exist except through social relations. Having social power means standing in relation with others such that one can control their actions or the conditions of their actions. One can have a plot of land without being related to anyone else, but having the power to levy rent on it essentially entails specific relations to others and a whole supporting set of institutions. It is thus misleading to conceptualize relations of power on analogy with the distribution of an amount of goods. If the social relations of power change in such a way that a person or group gains autonomy, this does not mean that some quantity of power has been redistributed. It means, rather, that a relation of power has been eliminated. This criticism that a distributively oriented theory of justice distorts the meaning of important social and political concepts, however, does not reach to the core of the problem with distributively oriented theories. The main criticism of a distribytively oriented theory of justice is that it tends to focus on patterns of distribution without even bringing into direct theoretical focus the structure of the institutional relations and the movement of social processes which bring this pattern of distribution about. #RandolphHarris 7 of 20

Like nearly all other modern theories of justice, then, John Rawls’s approach avoids asking about the justice of specific institutional structures themselves, along with the relations of power, exploitation and dependency they can produce. Several writers have argued, for example, that Rawls fails to focus on the institutional relations which underlie economic classes, and fails to justify his assumption that class inequality is inevitable. In his theory Rawls implicitly assumes many institutions as given, moreover, such as competitive markets, political bureaucracies, and monogamous heterosexual families, without every raising questions about whether the positions and relations these institutions entail are just. In sum, distributively oriented theories conceptualize questions of justice, whether of particular actions or practices, or of the pattern of rights and inequalities of a whole society, primarily as questions concerning the fair allocation of social goods, including non-material goods, among individuals. The approach advocated here, on the other hand, focuses on the structures of social organization that allow some individuals to have power over others, on the structure of decision making within and among institutions, and on the definition of social positions themselves. #RandolphHarris 8 of 20

I am no arguing, of course, that questions of distribution are not important to a theory of justice, only that these questions of institutional structure should be considered first. On the basis of an ontology of love it is obvious that love it the principle of justice. If life as the actuality of being is essentially the drive towards the reunion of the separated, it follows that the justice of being is the form which is adequate to this movement. The further principles to be derived from the basic principle mediate between it and the concrete situation in which the risk of justice is demanded. There are four principles which perform this mediation. The first principle is that of adequacy, namely the adequacy of the form to the content. There is a complaint, as old as human laws, that laws which were adequate in the past are still in force, although inadequate in the past are still in force, although inadequate in the present. They do not give the form in which creative encounters of power with power are possible and a definite power of being results. They prevent such encounters from becoming creative, or, in terms of the ontology of love, from reuniting the separated. Laws, governing the family structure of another period or its economic relations, may destroy families and disrupt the class unity of this period. #RandolphHarris 9 of 20

The possibility for such discrepancies between law and actual encounter is based on the fact that forms which once expressed the power of being, have a tendency towards self-continuation beyond the point of their adequacy. This is so even in nature, as the remnants of former biological stages in later stages of development show. It is confirmed by the conservatism of institutions in human’s cultural and social existence. In both cases it is the risk of self-transcendence which keeps life in the bondage of tested institutions. However, the price paid for the safety in the old form is paid in terms of injustice. And injustice in terms of the inadequacy of the form ultimately undermines safety, so that the price was paid in vain. The second principle of justice is that of equality. It is implicit in every law, in so far as the law is equally valid for the equals. However, the question is: Who are the equals? In what sense is equality meant? In Plato’s Republic, the central concern of which is the idea of justice, a large group of human beings, for instance, those enslaved, are excluded from full humanity and the corresponding justice. Amongst the three groups who are equals as citizens and as such fully human, great inequalities do exist with respect to their claims for distributive justice. #RandolphHarris 10 of 20

Christianity has reduced the fundamental inequality of the ancient World, namely that between human beings with full humanity and those with limited humanity. There is ultimate equality between all people in the view of God and His justice is equally offered to all of them. Hierarchy and aristocracy are irrelevant for the ultimate relation. However, they are very relevant for the inner human relations. Slavery was not abolished in the early Church and the medieval order was feudal, establishing qualifications of justice according to the claim for justice of each grace of social standing. The principle of equality was restricted to the equals within the same ontological degree, inside and outside the human society. Justice is based on a cosmic hierarchy. It is the form in which this hierarchy actualizes itself. The principle of equality can be understood in the opposite way. It can be applied democratically to every human being. If this is done, one points to the possession of reason in everyone who deserves the name “human.” It is their potential rationality which makes all humans equal. If real equality is to be created, this potentiality must be actualized. #RandolphHarris 11 of 20

However, in the process of actualization innumerable differences appear, differences in the given nature of the individual, differences in one’s given social opportunity, differences in one’s given creativity, differences in all sides of one’s power of being. These differences entail differences in one’s social power and consequently in one’s claim for distributive justice. However, these differences are functional and not ontological, as in the systems of hierarchical thinking. They are not unchangeable. Nevertheless they prevent an egalitarian system of society. Actually there is no egalitarian structure in any society. The relation of equality and justice depends on the power of being in a human and one’s corresponding intrinsic claim for justice. The definition of this claim is rather diverse. It is one thing if one is posited on a grade of a hierarchical stairway and one expects to receive the justice which fits one’s grade. It is another if one is considered a unique and incomparable individual and one expects a special justice which is adapted to one’s particular power of being. It is still another if one is considered a potential bearer of reason and one expect the justice which is claimed by one’s dignity as a rational being in different states of development. In all these cases equality is present, but a qualified equality, never an egalitarian one. #RandolphHarris 12 of 20

Every solution of the problems of human’s freedom can be accepted in the context of the present discussion. What is decisive is only that humans are considered as a deliberating, deciding, responsible person. Therefore one had probably better speak of the principle of personality as a principle of justice. The content of this principle is the demand to treat every person as a person. If people are dealt with as if they were things, justice is always violated. This has been called “reification” (Verdinglichung) or “objectivation” (Vergegenstandlichung). In any case it contradicts the justice of being, the intrinsic claim of every person to be considered a person. This claim includes and circumscribes the relation of freedom to justice. Freedom can mean the inner superiority of the person over enslaving conditions in the external World. The Stoic slave and the Christian slave were equal in their independence of the social conditions which contradicted external freedom but which were not necessarily in conflict with their spiritual freedom, with their persons and with their claim to be considered as persons. The Stoic participates in the justice of the Universe and its rational structure; the Christian expects the justice of the Kingdom of God. An enslavement of the personal center is not implied in one’s social destiny. Spiritual freedom is possible even “in chains.” #RandolphHarris 13 of 20

In contrast to this ideal of non-political spiritual freedom, liberalism tries to remove the enslaving conditions. The transition from the one to the other idea of freedom is the awareness that there are social conditions which prevent spiritual freedom either generally or for the great majority of people. This was the argument of the revolutionary Anabaptists in the Reformation period. It was the argument of many social reformers in all periods of Christianity, and it was the argument of humanistic and religious socialists in our time. However, more than this is involved in the liberal fight for political freedom. “Liberty” is considered to be an essential principle of justice because the freedom of political and cultural self-determination is seen as an essential element of personal existence. Even if both the master and the slave can participate in a transcendent freedom, slavery in all forms contradicts justice. This liberal doctrine of justice is an exception in the total history of humankind, and it is today receding in influence. Does our ontological analysis give an answer to the question of freedom in liberalism? And is there an answer to the previous question of the aristocratic and the democratic idea of equality in connexion with it? #RandolphHarris 14 of 20

The ontology of love gives the answer. If justice is the form of the reunion of the separated, it must include both the separation without which there is no love and the reunion in which love is actualized. This is the reason why frequently the principle of fraternity or solidarity or comradeship or, more adequately, community has been added to the principles of equality and liberty. This addition has, however, been rejected in the name of a formal concept of justice, and under the assumption that community is an emotional principle adding nothing essential to the rational concept of justice—on the contrary, endangering its strictness. The decision of all these interwoven problems is dependent on the qualities of justice and the relationship of justice to power and love. Ideas are very general models of or assumptions about reality. They are patterns of interpretations, historically developed and socially shared. They sometimes are involved with beliefs, but are much more than belief and do not depend upon it. They are ways of thinking about and interpreting things. They are so pervasive and essential to how we think about and how we approach life that we often do not even know they are there or understand when and how they are at work. #RandolphHarris 15 of 20

Our idea system is a cultural artifact, growing up with us from earliest childhood out of the teachings, expectations and observable behaviours of family and community. Anthropologists observe that the World occupied by a human being comprises not only the surrounding land, water, sky, plant and animal life, human beings and works of human hands, but also a “symbolic reality,” which is superimposed upon material reality. Our idea system is shareable by many—perhaps by entire social systems, such as nations or families—and it develops and changes through time and historical process, often without it being noticed that it has in fact changed. Examples of ideas are freedom, education, happiness “The American Dream,” science, progress, death, home, the feminine or masculine, the religious, “Christian,” “Muslim,” church, democratic (form of government), fair, just family, evolution, God, the secular, and so on. If you wish to see ideas in action, look closely at artistic endeavours in their various forms (especially today, movies and music, which encapsulate most of what is called “pop culture”), and at efforts to persuade (especially today, politics and commercials). Look, for example, at the place, freedom, a major idea now, plays in automobile ads and rock lyrics. And look at our now largely paralyzed public education system to see what ideas are dominant in students and teachers. #RandolphHarris 16 of 20

Now, for all their importance to human life, ideas are never capable of definition or precise specification; and yet people never stop trying to define them, in their vain efforts to control them. They are broadly inclusive, historically developing ways of interpreting things and events, which, for all their power, often do not emerge into the consciousness of the individual. Therefore, it is extremely difficult for most people to recognize which ideas are governing their life and how those ideas are governing their life. This is partly because one commonly identifies his or her own governing ideas with reality, pure and simple. Ironically, it is often people who think of themselves as “practical” or as “humans of action”—both, of course, major ideas—who are most in the grip of ideas: so far in that grip that they cannot be bothered to think. They simply do not know what moves them. However, ideas govern them and have their consequences anyway. Another illustration of “idea grip” would be how most people think of success in life in terms of promotions and possessions. One’s culture is seen most clearly in what one thinks of as “natural” and as requiring no explanation or even thought. #RandolphHarris 17 of 20

Beware the fury of a patient person. Jacob saw his Redeemer—the law of Moses typifies Christ and proves He will come. About 559-545 Before Christ. “And now, Jacob spake many more things to my people at that time; nevertheless only these things have I caused to be written, for the things which I have written sufficeth me. And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words. Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the World, unto humans, are the typifying of him. And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death. #RandolphHarris 18 of 20

“And my soul delighteth in proving unto my people that save Christ should come all human must perish. For if there be no Christ there be no God; and if there be no God we are not, for there could have been no creation. However, there is a God, and he is Christ, and he cometh in the fulness of his own time. And now I write some of the words of Isaiah, that whoso of my people shall see these words may lift up their hearts and rejoice for all humans. Now these are the words, and ye may liken them unto you and unto all humans,” reports 1 Nephi 10.1-8. God of my end, it is my greatest, noblest pleasure to be acquainted with Thee and my rational, immortal soul; it is sweet and entertaining to look into my being when all my powers and passions are untied and engaged in pursuit of thee, when my soul longs and passionately breathes after conformity to Thee and the full enjoyment of Thee; no hour pass away with so much pleasure as those spent in communion with Thee and with my hearts. O how desirable, how profitable to the Christian life is a spirit of holy watchfulness and Godly jealousy over myself, when my soul is afraid of nothing except grieving and offending Thee, the blessed God, my Father and friend, whom I then love and long to please, rather than be happy in myself! #RandolphHarris 19 of 20

Knowing, as I do, that this is the pious temper, worthy of the highest ambition, and closet pursuit of intelligent creatures and holy Christians, may my joy derive from glorifying and delighting Thee. I long to fill all my time for Thee, whether at home or in the way; to place all my concerns in Thy hands; to be entirely at Thy disposal, having no will or interest of my own. Help me to live to Thee forever, to make Thee my last and only end, so that I may never more in one instance love my sinful nature. O God, our Refuge in pains, our Strength in weakness, our Help in tribulations, our Solace in tears; spare, O Lord, spare Thy people, give not up to beasts the souls that praise Thee. O God of Heavenly powers, fulfill Thy promised mercy; that the hearts of the rebellious may be subdued to the truth of the Gospel; through Jesus Christ our Lord. Almighty and everlasting God, Who savest all humans, and willest not that any should perish; look upon the sols which have been deceived by the fraud of the devil; that all heretical perversity may be driven away, and the hearts of the erring may repent, and return to Thine unshaken truth; through Jesus Christ our Lord. Dissolve, O Christ, the schisms of heresy, which seek to subvert the faith, which strive to corrupt the truth; that as Thou art acknowledged in Heaven and in Earth as one and the same Lord, so Thy people, gathered from all nations, may serve Thee in the unity of faith. #RandolphHarris 20 of 20

Cresleigh Homes

Plenty of space to create in this #MillsStation Residence 2 home! We love the modern design of this backyard. But you know what would make it perfect? Some citrus trees! 🍋 Check out today’s blog post to learn why citrus is a great addition to every backyard. 😍🌳 Link in bio. https://cresleigh.com/mills-station/move-in-ready-home-site-61/

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The Greatest thing in the World is to Know How to be Self-Sufficient!

April 30, 2020 11:26 pm

I expect to pass through life but once. If therefore, there by any kindness I can show or any good things I can do to follow human beings, let me do it now, and not defer or neglect it, as I shall not pass this way again. People do not live by bread alone. They need buttering up once in awhile. We all need it. The deepest principle in human nature is the craving to be appreciated. Too often we underestimate the power of respect, a smile, a kind word, a listening ear, an honest compliment, or the smallest act of caring, all of which have the potential to turn a life around. Hegemony, which is the social, cultural, ideological, or economic influence exerted by a dominant group, in any political context is indeed fragile. It requires renewal and modification through the assertion and reassertion of power. It is crucial to the concept that hegemony is not a “given” and permanent state of affairs, but it has to be actively won and secured; it can also be lost. Ideological work is the winning and securing of hegemony over time. Ideology is composed of text that are not closed, and counter-tendencies regularly appear in the seams and cracks of dominant forms. Mediated communications ranging from popular television shows to rap and rock music, even graffiti scrawled over surfaces of public spaces, all inscribe messages that challenge central political positions and cultural assumptions. #RandolphHarris 1 of 20

Counterhegemony, which is defined as the way people develop ideas and discourses to challenge dominant assumptions, beliefs and established patterns of behaviour, and is employed to explain some of the criticism of, and mobilization against, globalization, is the intellection foundation for much of the anti-globalization movement. These tendencies are not solely inherent in texts. They are formulated in processes of communication—in the interpretations, social circulation, and uses of media content. As with the American soldiers’ use of military gas masks as inhaling devices to heighten the effect of marijuana smoke, or the homeless’s transformation of supermarket shopping carts into personal storage vehicles, ideological resistance and appropriation frequently involved reinventing institutional messages for purposes that differ greatly from their creators’ intentions. Expressions of the dominant ideology are sometimes reformulated to assert alternative, often completely resistant or contradictory messages. Furthermore, resistance to hegemony is not initiated solely by media consumers. Texts themselves are implicated. Ideology can never be stated purely and simply. Ways of thinking are always reflexive and embedded in a complex, sometimes contradictory, ideological regress. #RandolphHarris 2 of 20

Audience interpretations and uses of media imagery also eat away at hegemony. When dominant ideology is weaker than social resistance, hegemony fails. Gay subcultures, feminist organizations, environmental groups, radical political parties, music-based formations such as punks, B-boys, Rastafarians, hairography (which Britney Spears and Beyonce are both very famous for), metal heads all use media and their social networks to endorse counter-hegemonic values and lifestyles. Indeed, we have only just begun to examine the complex relationship between ideological representations and social action. The thought of the burden that the self-actualized has taken on oneself may seem dreadful, but one has one’s consolations even thought they are intangible. One has found unbroken peace and ultimate truth. One does not ask for more, not even the ecstatic bliss which delights the mystic, but which is necessarily intermittent. One knows that the whole creation is moving onwards to self-discovery which means it is moving onwards to find the same things one has found. The process is low and painful, but it will surely be successful. The self-actualized has conquered separativeness in one’s mind and realized the spirit of God in oneself. #RandolphHarris 3 of 20

The logical consequences are tremendous. It follows that there is no liberation from the round of spiritual births and rebirths for the self-actualized; one has to go through it like the others. Of course, one does this with full understanding whereas they are plunged in darkness. However, if one identifies oneself with the spirit of God, then, one cannot desert but must go on to the end, working for the liberation of others in turn. This is one’s crucifixion, that being able to save others one is unable to save oneself. “And the scripture was fulfilled, which saith, ‘And he (or she) was numbered with the transgressors.’” Why? Because compassion rules one, not the ego. Nobody is likely to want such a goal (until, indeed one is almost ready for it) so it is usually kept secret or symbolized. Again: “For this is my blood of the new testament, which is shed for many for the remission of sins.” What is the self-actualized reaction to the cosmos? It is very different from that of the unenlightened who have never asked the question, “What am I?” The self-actualized had no sense of conflict, no inner division. One has expanded one’s notion of self until it has embraced the Universe and therefore rightly one may say “the Universe is the Spirit of God.” This means that one has expanded the understanding of one’s minds. Less enlightened individuals only say “the Universe is an idea.” #RandolphHarris 4 of 20

All these sufferers come to one in their need and expect so much from one, but one must expect and ask nothing from them; one is to be content with this one-way transaction. If one wishes anything in return—even an acknowledgment of service rendered, much less a payment in any mental, emotional, or physical form—the ego has reared its head and the service is impure. If one helps them, it is out of natural good will to all humans. The self-actualized approaches them with compassion balanced by comprehension. No mother asks why she should help her child or concern herself with the well-being of her husband (or domestic partner). She identifies herself with them and takes it for granted that their interests are her own. Similarly, the illuminate takes it for granted that the interest are her or his own. Similarly, the illuminate takes it for granted that the interest of all humankind are one’s own and others are one’s family. Progress, therefore, is not an accident, but a necessity. It is part of nature. No one can be perfectly free till all are free; no one can be perfectly moral till all are moral; no one can be perfectly happy till all are happy. “There will be no more delay! But in the days when the seventh Angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets,” reports Revelations 10.7. #RandolphHarris 5 of 20

Situations involving persons, change in the behaviour of the persons, and the effects of different qualities of interpersonal relationships exist in almost every human undertaking. As client begin to realize how imprisoning their usual choices and responses have been and how capable they are of transcending them, they develop new ways of standing in the World and new conceptions of who they will become. They develop a sense of aha, or resonance, within themselves that clearly apprises them of their predicaments. They may say things like, “I never realized how deeply these feelings affected me and how strongly I want to experience them again in my life,” or “Now I see how so much of my life had been wasted on shame—and it is time I broke the cycle.” The ingredient that gives these realizations substance is intentionality, which precedes that which is traditionally referred to as insight. While insight is conceptual and schematic, intentionality is spontaneous and bodily and comprises one’s total orientation to the World at that time. Another precondition for insight is what is referred to as inner vision—which is a vital sense of one’s own powers in directing one’s own life. Inner vision is not to be capture in words. #RandolphHarris 6 of 20

Those who equate a verbal account of the inner sight with the inward vision itself make the familiar semantic error of mistaking the map for the territory. What can be said about an inner sight is always less tan the sight itself and is always relatively impotent in brining about true life changes, especially when compared with the power of one’s own liberating inward realization. It is the inward realization, them the intentionality, that give experiences meaning. The chief question, of course, is, How do we as therapists, help clients to consolidate these meanings—what tools or inspirations can we provide? The answer is, No tools or inspirations are needed other than those they have already gleaned form our being present with them and from their discovering (internalizing) the ability to be present with themselves. Yet it is of vital importance that we reinforce these developments, especially toward the close of treatment. For example, I often invite clients to explore their specific values toward the end of therapy—which values they hold dear and how they plan on implementing those values. I also find it helpful to reflect back to clients, not merely what they say, but what I hear them intending: “You seem to be excited about getting out there and doing what you felt you could not do all those years. #RandolphHarris 7 of 20

“I feel exuberance when you speak about marrying your fiancée, a sense that you are deeply ready to be involved; “I sense that you no longer need to be the flashiest guy on the block, tat you can now enjoy quiet moments at home;” “I do not get the sense of you walking on eggshells anymore—you no longer downplay your power;” or “You are not going to let physical disabilities disable you mentally—this is the message that you have declared to me today.” It is important that people know that if they cannot get outer freedom, they can get inner freedom, of mind and heart. No Worldly advantage can tempt the self-actualized into desertion of one’s sacred task of serving humanity, nor can any egoism lead one into betrayal of those who trust one. The goodwill which one shows to all people is devoid of any self-seeking motive, is a natural expression of the love which one finds in the innermost chambers of one’s soul. The World play is but an illusion of the mind, but the integral vision of the self-actualized enables one to act one’s part perfectly in they very heart of the World’s tumult. The knowledge that all action is ultimately illusory does not prevent one being dynamically active Supreme calm and silence reigns in one’s center, but one’s harmony with Nature is such that one joins the World-movement spontaneously. #RandolphHarris 8 of 20

One does not fall into the error of a certain kind of ascetic who assumes a callous indifference to the sufferings of others as part of one’s plan to render oneself invulnerable. Such a person is truly a Christ-like one, inasmuch as one seeks to open the door of the kingdom of Heaven for others as well as oneself. One may or may not know in advance that one’s efforts will avail little, but if the Power bids one say what must be said, one will accept the result calmly. When there is no feeling of separateness from others, there can be no resultant feeling of doing good when helping them. What is the basis for such holistic reorientations? Perhaps it can be described as follows: The freer that people feel to experience themselves, the less panic they harbour; the less panic, the less urgency they feel to rearrange and hence dysfunctionally distort themselves. To the degree that people can draw upon this strength, the more fully they can subsist. Intuition may also be expressed in this way: human’s unconditional concern is the subjective response to the Protestant call to protest. An analysis of religion, of literature, of philosophy, of culture, of love, would reveal that people experience an unconditional concern. Whatever they believe or disbelieve, they touch a realm of in their self-awareness which escapes doubt or belief. #RandolphHarris 9 of 20

If justification is an act of God, human’s unconditional concern is the acceptance by humans of their justification even in the midst of questionings and doubts. For questions belong to the intellect, but this concern lies beyond the intellect, in what we call the depths of reason. We are saved neither by merit nor by belief, but by the Unconditional. This term point to that element in every religious experience which makes it religious. It characterizes that which is our ultimate and consequently unconditional concern, whether we call if “God” or “Being as such” or “the Good as such,” or “The True as such,” or whether we give it any other name. Unconditional is a quality which we experience in encountering reality, for instance, in the unconditional character of the voice of conscience, the logical as well as the moral. This description of the Unconditional as a quality, and not a being, brings us to an important fact: “Nobody can have the ultimate, nothing conditioned can possess the Unconditional. This undercuts every attempt to identify the Unconditional directly. The Unconditional is not a God; it is not a being. It is, rather, some quality of the self which we have an indirect experience. #RandolphHarris 10 of 20

Were the Unconditional only a quality of the self, it would be ours, yours and mine, but as we, you and I, are conditioned and, as such, unable to possess the Unconditional, the fact that we experience total commitment, ultimate devotion, unconditional concern points to a complementary aspect of existence: that the Unconditional is both in us and beyond us. Grace is not a possession; it is only received through faith. Likewise, human’s unconditional concerns, in as far as they are truly unconditional, reach both the rock bottom of self and a transcendental element which dominates the self. Two Worlds touch at this point. Jesus Christ praises the less affluent in so far as they live in two Worlds, the present World and the World to come. And he threatens the arrogant affluent in so far as they live in one World alone. This makes for the unchanging greatness of the Psalms. For what the Psalmist expresses is that the Presence of the center of all life within the center of one’s life implies both a radical attack on one’s existence, and the ultimate meaning of one’s existence. We are known in a depth of darkness through which we ourselves do not even dare to look. And at the same time, we are seen in a height of a fullness which surpasses our highest vision. Nothing matters; yet everything is supremely important if it has an unconditioned means, an unconditioned depth, an unconditioned reality. #RandolphHarris 11 of 20

Unconditional concern implies this infinite tension between the conditions of our existence and the commitment to an unconditional element; it entails daring and risk. This is faith: Faith is the state of being ultimately concerned. The principle of justification by faith alone contains more than strikes the eye. As understood, it means faith in Christ as the Saviour. The Greater Catechism reads: “I believe that Jesus Christ, the true Son of God, has been made my Lord, that through his blood he has liberated me from my sins, from the Devil, from death and from all misfortune.” Faith cannot be pinned down to one set of beliefs or identified with one emotional experience. These distortions of faith are corrected by the Protestant principle that nothing condition may vehicle the Unconditional. Rather, faith underlies every belief and every emotion: it is the total commitment f humans to ultimacy, the total surrender of one who accepts this claim [of ultimacy], the concern about our existence in its ultimate whence and wither. Should one ask, “What is the Ultimate?,” an answer may be sought in he fact that people have devised a multitude of faiths; they have identified the Ultimate with this God or that; they have worshipped symbols of the ultimate. Through perhaps mutually exclusive, all these tend to the same point: total commitment. #RandolphHarris 12 of 20

Jacob explains that the Jews will crucify their God—they will be scattered until they begin to believe in Him—American will be a land of liberty where no king will rule—reconcile yourselves to God and fain salvation through His grace. About 559-545 Before Christ. “And now, I Jacob, speak unto you again, my beloved brethren, concerning this righteous branch of which I have spoken. For behold, the promises which we have obtained are promises unto us according to the flesh; wherefore, as it has been shown unto me that many of our children shall perish in the flesh because of unbelief nevertheless, God will be merciful unto many; and our children shall be restored, that they may come to that which will give them the true knowledge of their Redeemer. Wherefore, as I said unto you, it must need be expedient that Christ—for in the last night the Angel spake unto me that this should be his name—should come among the Jews, among those who are the more wicked part of the World; and they shall crucify him—for it behooveth our God, and there is none other nation on Earth that would crucify their God. For should the mighty miracles be wrought among other nations they would repent, and know that he be their God. However, because of priestcrafts and iniquities, they at Jerusalem will stiffen their neck against him, that he be crucified. #RandolphHarris 13 of 20

“Wherefore, because of their iniquities, destructions, famines, pestilences, and bloodshed shall come upon them; and they who shall not be destroyed shall be scattered among all nation. However, behold, this saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the Earth, unto the lands of their inheritance. And it shall come to pass that they shall be gathered in from the isles of the sea, and from the four parts of the Earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance. Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute? However, behold, this land, said God, shall be a land of thine inheritance and Gentiles shall be blessed upon the land. And this land shall be a land of thine inheritance and the Gentiles shall be blessed upon the land. And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall rise up unto the Gentiles. And I will fortify this land against all other nations. And one that frighteth against Zion shall perish, saith God. #RandolphHarris 14 of 20

“For one that raiseth up a kind against me shall perish, for I, the Lord, the king of Heaven, will be their king, and I will be a light unto them forever, that hear my words. Wherefore, this cause, that my covenants may be fulfilled which I have made unto the children of humans, that I will do unto them while they are in the flesh, I must needs destroy the secrets works of darkness, and of murders, and of abominations. Wherefore, one that frighteth against Zion, both Jew and Gentile, both bound and free, both male and female, shall perish; for they are they who are the whore of all the Earth; for they who are not for me are against me, saith our God. For I will fulfill my promises which I have made unto the children of humans, that I will do unto them while they are in the flesh—wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel. Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for the land of their inheritance; for it is a choice land, saith God unto me, above all other lands, wherefore I will have all humans that well thereon that they shall worship me, saith God. #RandolphHarris 15 of 20

“And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. However, great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren. For behold, the Lord God has led away from time to time from the house of Israel, according to his will and pleasure. And now behold, the Lord remembereth all them who have been broken off, wherefore he remembereth us also. Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life. Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. #RandolphHarris 16 of 20

“Wherefore, may God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise hm through grace divine. Amen,” 2 Nephi 1-25. It is a far, far better thing that I do, than I have ever done; it is a far, far better rest, that I go to, than I have ever known. I question not but Your Honors d to the utmost of your powers in the discovery and detecting of witchcraft and witches, and would not be guilty of innocent blood for the World. But, by my own innocency, I know you are the wrong way. O God Most High, Most Glorious, the thought of thine infinite serenity cheers me, for I am toiling and moiling, troubled and distressed, but thou art forever at perfect peace. Thy designs cause Thee no fear or care of unfulfillment, they stand fast as the eternal hills. Thy power knows no bound, Thy goodness no suit. Thou bringest order out of confusion, and my defeats are Thy victories: The Lord God omnipotent reigneth. I come to Thee as a sinner with cares and sorrows, to leave every concern entirely to Thee, every sin calling for Christ’s precious blood; revive deep spirituality in my heart; le me live near to the great Shepherd, hear his voice, know its tones, follow its calls. #RandolphHarris 17 of 20

Keep me from deception by causing me to abide in the truth, from harm by helping me to walk in the power of the Spirit. Give me intenser faith in the eternal verities, burning into me by experience the things I know; let me never be ashamed of the truth of the gospel, that I may bear its reproach, vindicate it, see Jesus Christ as its essence, know in it the power of the Spirit. Lord, help me, for I am often lukewarm and chill; unbelief mars my confidence, sin makes me forget Thee. Let the weeds that grow in my soul be cut at their roots; grant me to know that I truly live only when I live to Thee, that all else is trifling. Thy presence alone can make me holy, devout, strong and happy. Abide in me, gracious God. We beseech Thee, O Lord, give strength to the weary, assistance to the sufferers, comfort to the sad, help to those in tribulation. That it may please Thee to look upon and to relieve the miseries of the poor and of captives: We beseech Thee, hear us. How great is Thy mercy, O Lord, in succouring the captives, sparing the wretched, forgiving the sinners, supporting travelers, relieving the oppressed, hearing prayers, giving to the destitute what they need, converting barbarous nation to the calling upon Thy Name! Be pleased, O loving and merciful God, to hear us when we implore that mercy. #RandolphHarris 18 of 20

Essential to our effective petitionary prayer is a prayer list. I say this first because of my own repeated experiences. For example, I may be praying for my mother, and as I pray for her I see our old family homes at 3609 Victor Avenue. In front is parked my dad’s Arctisblau arctic metallic blue 1990 BMW 750iL. It had front and rear spoilers, tinted windows, and custom wheels. Suddenly I am a kid again, wearing my black leather jacket, sitting in the passenger seat, and heading down Shore Line Drive to Alameda Beach. I can smell the ocean and cocoa butter. So much for my “prayers for Mother!” This is why I need a prayer list. To be sure, even using a list, my mind still wanders. However, when it does, I always have my list to bring me back. And when I am especially prone to distraction I can place my index finger on her name and pray with my eyes wide open—moving from name to name in this way. Every Christian person should have a prayer list which listen among other things, the names of one’s family and, if married, spouse and children. Moreover, the list ought to be detailed, featuring personal items under the names of those closet to one. I have found that small “Post-its” placed under headings help keep my list updated. #RandolphHarris 19 of 20

My daily prayer list carries the following headings, each with several details under it: Family, staff, secretaries, and custodians, ill, grieving, important events, present problems, ministries, weekly worship, never believers, missions list. In addition to my daily list, I have four other lists which I try to go through once a week. List 1 has: Ongoing ill, personal requests from others, evangelism, spiritual warfare. List 2 has: World, USA, personal life, needed personal qualities. List 3 has: Christian leaders, pastors, upcoming ministries and vision. List for has: Government leaders (federal, state, and local), the fire department and others. Quite frankly, I could not get on at all without a prayer list, not only because it tames my wandering mine, but also because it insures that I will not neglect things that are important. O God, Who are the Author of love, and the Lover of pure peace and affection, heal the diseases of all Chrisitans who are sik, and let all who are terrified by fears, afflicted by poverty, harassed by tribulation, worn down by illness, given over to punishments, and all prisoners, and wayfarers, be set free by Thine indulgent tenderness, raised up by amendment life, and cherished by Thy daily compassion. #RandolphHarris 20 of 20

BRIGHTON STATION AT CRESLEIGH RANCH

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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. And currently, Home Site 84 is Move In Ready and has up to a $35,000 incentive! https://cresleigh.com/brighton-station/move-in-ready-home-site-84/

Gorgeous two-story home located in the growing Cresleigh Ranch community! This sleek and modern home is an entertainer’s dream! The California Room directly off the Great Room offers an indoor/outdoor living experience while the extended kitchen island is perfect for large gatherings or busy households. A contemporary kitchen with stained recessed cabinetry, quartz counters, and single basin sink!

There is a bedroom on the first floor, located off the entry, with its own bathroom making it ideal for a guest suite or multi-generational living. The formal dining room provides ample space for entertaining and has convenient access to the kitchen via Butler’s Pantry. The kitchen comes fully equipped with a large eat-in island, stainless steel appliances, and quartz counters and opens onto the spacious great room. Upstairs you’ll find the master retreat, two bedrooms, and the loft perfect for a game room or TV lounge. The master retreat is spacious and inviting with a large bedroom and spa like bathroom featuring a free-standing soaking tub, walk-in shower, dual vanities, and two walk-in closets. https://cresleigh.com/brighton-station/home-site-78/

A big, open entryway to embrace you every time you walk in the door. 🤩 Every #BrightonStation home gives you plenty of room to roam!

Lot 84 is ready for immediate move-in! A Residence 1 floor plan, it’s designed with an open layout, plenty of natural light, and a fully landscaped backyard! We are now offering a $30,000 incentive to move in, with up to $5,000 extra when using a preferred lender! 🙌 Check out our website to learn more! Link in bio. https://cresleigh.com/brighton-station/home-site-78/

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This Nation, Under God, Shall Have a New Birth of Freedom and Shall Not Perish from the Earth!

April 30, 2020 1:38 am

The dream begins, most of the time, with believing in yourself, by loving yourself, pushing yourself, and allowing God to lead you on to the next level, sometimes enlightening you along the way with truth. God posses in penetrating insight into His children’s needs. We have already seen that external stimuli are not necessary for central processes to be active. As networks of assemblies and phase-cycles are activated and continue their process in semi-independence of further incoming information, we get something like “looking ahead.” The pattern of impulses formed within the structure of connexions will function as an apparatus of orientation by representing both the actual state of the environment and the changes to be expected by that environment. Here we are back to the process of “expectancy.” Our expectations of what will happen are already on the map. Either a similar sequence of events has happened in the past and for that reason may be expected again in the future; or higher-order processes have formed an image of what can happen, on the basis of whatever information is available about what has happened in the past. Thus behavior now is guided and directed by an expectation, just concept t (for “triangle”) could direct and guide the eye to look for angles. #RandolphHarris 1 of 20

The representation or model of the environment will thus constantly tend to run ahead of the actual situation. This representation of the possible results following from the existing position will of course be constantly checked and corrected by the newly arriving sensory signals which record actual developments in the environment. The representations of the external environment which will guide behaviour will thus be not only representations of the actually existing environment, but also representations of the changes to be expected in that environment. We must therefore conceive of the model as constantly trying out possible developments and determining action in the light of the consequences which, from the representations of such actions, would appear to follow from it. On the map are good places, and paths to good places—goals, we might say, and steps to those goals. The model is the active part of the map which shows at any moment where we are in relation to the good places on our maps (and in relation to painful places as well). The map enables us to look ahead to some extent, that is to have expectations of what can happen next. What can happen next may lead to good places eventually or to painful places. Expectations can turn into preferred or dreaded outcomes. #RandolphHarris 2 of 20

The image on the map which already has good feelings attached to it may be kept in mind by the processes of reverberation. It is thereby likely to steer the organism to respond selectively to further information, according to the messages congruity with a good path. The parts of the map associated with good feelings, which hold our preferences, can thus act as gyroscopes, bringing the organism back on course towards good things when it has deviated. Part of the map associated with bad feelings may of course operate in a similar way. The data on fight and flight as defense reactions makes the instinctive theory of aggression appear in a peculiar light. The impulse to flee plays—neurophysiologically and behaviourally—the same if not a larger role in animal behaviour than the impulse to fight. Neurophysiologically, both impulses are integrated in the same way; there is no basis for saying that aggression is more “natural” than flight. Why, then, do instinctivists talk about the intensity of the innate impulses of aggression, rather than about the innate impulse for flight? #RandolphHarris 3 of 20

If one were to translate the reasoning of the instinctivist regarding the impulse for fight to that of flight one would arrive at the this kind of statement: “Humans are drive by an innate impulse to flee; one may try to control this impulse by one’s reason, yet this control will prove to be relatively inefficient, even though some means can be found that may serve to curb the power of the ‘flight instinct.’” Considering the emphasis that has been given to innate human aggression as one of the gravest problems of social life, from religious positions down to the scientific work, a theory centered around human’s “uncontrollable flight instinct” may sound funny, but it is neurophysiologically as sound as that of “uncontrolled aggression.” In fact, from a biological standpoint it would seem that flight serves self-reservation better than fight. To political or military leaders it may, in fact, not sound funny, but rather sensible. They know from experience that human’s nature does not seem to incline toward heroism and that many measures have to be taken to motivate humans to fight and to prevent them from running away in order to save one’s life. The student of history may rise the question whether the instinct for flight has not proven to be at least as powerful a factor as that for fight. #RandolphHarris 4 of 20

One may come to the conclusion that history has been determined not so much by instinctive aggression as by the attempt to suppress human’s “flight instinct.” One may speculate that a large part of human’s social arrangements and ideological efforts have been devoted to this aim. Humans had to be threatened with death to instill in them a feeling of awe for the superior wisdom of their leaders, to make them believe in the value of honour. One tried to terrorize one with the fear of being called a coward or a traitor, or one simply got him or her drunk with liquor or wit the hope of booty and women. Historical analysis might show that the repression of the flight impulse and the apparent dominance of the fight impulse is largely due to the cultural rather than to biological factors. These speculations are only intended to point to the ethological bias in favour of the concept of Homo aggressivus; the fundamental facts remains, that the brain of animals and humans has built-in neuronal mechanisms which mobilize aggressive behaviour (or flight) in response to threats to the survival of the individual or the species, and that this type of aggression is biologically adaptive and serves life. #RandolphHarris 5 of 20

In our own Anglo-American culture there seems to be two common-sense models according to which we formulate our conceptions of behaviour: the real, sincere, or honest performance; and the false one that thorough fabricators assemble us, whether meant to be taken unseriously, as in the work of stage actors, or seriously, as in the work of confidence people. We tend to see real performances as something not purposely put together at all, being unintentional product of the individual’s unselfish conscious response to the facts in one’s situation. And contrived performances we tend to see as something painstakingly pasted together, one false item on another, since there is no reality to which the items of behaviour could be a direct response. It will be necessary to see now that these dichotomous conceptions are by way of being the ideology of honest performers, providing strength to the show they put on, but a poor analysis of it. First, let it be said that there are many individuals who sincerely believe that the definition of the situation they habitually project is the real reality. In this report I do not mean to question their proportion in the population but rather the structural relation of their sincerity to the performances they offer. #RandolphHarris 6 of 20

If a performance is to come off, the witnesses by and large must be able to believe that the performers are sincere. This is the structural place of sincerity in the drama of events. Performers may be sincere—or be insincere but sincerely convinced of their own sincerity—but this kind of affection for one’s part is not necessary for its convincing performances. There are not many French cooks who are really Russian spies, and perhaps there are not many women who want to play the part of wife to one man and mistress to another but these duplicities do occur, often being sustained successfully for long periods of time. This suggests that while persons usually are what they appear to be, such appearances could still have been managed. There is, then, a statistical relation between appearances and reality, not an intrinsic or necessary one. In fact, given the unanticipated threats that play upon a performance, and given the need (later to be discussed) to maintain solidarity with one’s fellow performers and some distance from the witnesses, we find that a rigid incapacity to depart from one’s inward view of reality may at times endanger one’s performance. #RandolphHarris 7 of 20

Some performances are carried off successfully with complete dishonesty, other with complete honesty; but for performances in general neither of these extremes is essential and neither, perhaps, is dramaturgically advisable. The implication here is that an honest, sincere, serious performance is less firmly connected with the solid World than one might assume. And this implication will be strengthened if we look again at the distance usually placed between quite honest performances and quite contrived ones. In this connection take, for example, the remarkable phenomenon of stage acting. It does take deep skill, long training, and psychological capacity to become a good stage actor. However, this fact should not blind us to another one: that almost anyone can quickly learn a script well enough to give a charitable audience some sense of realness in what is being contrived before them. And it seems this is so because ordinary social intercourse is itself put together as a scene is put together, by the exchange of dramatically inflated actions, counteractions, and terminating replies. Scripts even in the hands of unpracticed players can come to life because life itself is a dramatically enacted thing. All the World is not, of course, a stage, but the crucial ways in which it is not are not easy to specify. #RandolphHarris 8 of 20

The recent use of “psychodrama” as a therapeutic technique illustrates a further point in this regard. In these psychiatrically staged scenes patients not only act out parts with some effectiveness, but employ no script in doing so. Their own past is available to them in a form which allows them to stage a recapitulation of it. Apparently a part once played honestly and in earnest leave the performer in a position to contrive a showing of it later. Further, the parts that significant others play to one to switch from being the person that one was to being the persons that others were for one. This capacity to switch enacted roles when obliged to do so could have been predicted; everyone apparently can do it. For in learning to perform our parts in real life we guide our own productions by not too consciously maintaining an incipient familiarity with the routine of those to whom we will address ourselves. And when we come to be able properly to manage a real routine we are able to do this in part because of “anticipatory socialization,” having already been schooled in the reality that is just coming to be real for us. When the individual does move into a new position in society and obtains a new part to perform, one is not likely to be told in full detail how to conduct oneself, nor will the facts of one’s new situation press sufficiently to one from the start to determine one’s conduct without one’s further giving thought to it. #RandolphHarris 9 of 20

Ordinarily one will be given only a few cues, hints, and stage directions, and it will be assumed that one already has in one’s repertoire a large number of bits and pieces of performances that will be required in the new setting. The individual will already have a fair idea of what modesty, deference, or righteous indignation looks like, and can make a pass at playing these bits when necessary. One may even be able to play out the part of hypnotic subject or commit a “compulsive” crime on the basis of models for these activities that one is already familiar with. A theatrical performance or a staged confidence game requires a thorough scripting of the spoken content of the routine; but the vast part involving “expression given off” is often determined by meager stage directions. It is expected that the performer of illusions will already know a good deal about how to manage one’s voice, one’s face, and one’s body, although one—as well as any person who directs one—may find it difficult indeed to provide a detailed verbal statement of this kind of knowledge. And in this, of course, we approach the situation of the straightforward person in the street. Socialization may not so much involve a learning of the many specific details of a single concrete part—often there could not be enough time or energy for this. #RandolphHarris 10 of 20

What does seem to be required of the individual is that one learn enough pieces of expression to be able to “fill in” and manage, more or less, any part that one is likely to be given. The legitimate performances of everyday life are not “acted” or “put on” in the sense that the performer knows in advance just what one is going to do, and does this solely because of the effect it is likely to have. The expressions it is felt one is giving off will be especially “inaccessible” to one. However, as in the case of less legitimate performers, the incapacity of the ordinary individual to formulate in advance the movements of one’s eyes and body does not mean that one will not express oneself through these devices in a way that is dramatized and pre-formed in one’s repertoire of actions. In short, we all act better than we know how. When the individual’s stigma is established in one during one’s stay in an institution, and when the institutions retains a discrediting hold upon one for a period after one’s release, one may expect a special cycle of passing. For example, in one mental hospital it was found that patients re-entering the community often planned to pass in some degree. Patients who were forced to rely on the rehabilitation officer, the social service worker, or the employment agencies for a job, often discussed among their fellows the contingencies they faced and the standard strategy for dealing with them. #RandolphHarris 11 of 20

For the first job, official entrée would necessitate the employer knowing about their stigma, and perhaps the personnel officer, but always the lower levels of the organization and workmates could be kept in some ignorance. As suggested, it was felt that this could involve a certain amount of insecurity because it would not be known for sure who “knew” and who did not, and how long-lasting would be the ignorance of those who did not know. Patients expressed the feeling that after staying in a placement job of this kind for six months, long enough to save some money and get loose from hospital agencies, they would quit work and, on the basis of the six-month work record, get a job someplace else, this time trusting that everyone at work could be kept ignorant of the stay in a mental hospital. Another strategy of those who pass is to present sights of their stigmatized failing as signs of another attribute, one that is less significantly a stigma. People with mental impairments, for example, apparently sometimes try to pass as mental patients, the latter being the lesser of the two social evils. “Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard,” reports Acts 4.19. #RandolphHarris 12 of 20

Similarly, a hard of hearing person may intentionally style his or her conduct to give others the impression that he or she is a daydreamer, an absent-minded person, an indifferent, easily bored person—even someone who is feeling faint, or snores and therefore is unable to answer quiet question since one is obviously asleep. These character traits account for failure to hear without the imputation of deafness. The self-actualized has no wish to put one’s ego forward, makes no pretensions to spiritual superiority, yet one’s wishes to awaken others to the idea that enlightenment is possible, is worth seeking, and is accompanied by unparalleled felicity. It is possible for a person to realize one’s high aspiration. However, will one then find that all is bliss? How could that be when first one would become much more sensitive to the Word’s miseries and sorrows and, second, much more aware that everything that is, including oneself, is merely a passing show—just like a dream of the night which vanishes in the morning? Will there not be a touch of melancholy in these two aspects of one’s awareness? The acceptance will be there, for one will be just as much aware of the Real which does not pass, but this acceptance will itself be touched with a kind of resignation. #RandolphHarris 13 of 20

Is this what the religio-mystics mean when they so often admonish others to resign themselves to God’s will? There is a type of legalism I want to address: the observance of humanmade rules. Paul’s call to stand firm in our freedom in Christ and not let ourselves be burdened by a yoke of slavery is just as valid today with our rules as it was in the Galatians’ day with the Mosaic law. I previously noted that King John was forced to sign the Magna Charta. However, God gave us our spiritual Magna Charta. Though Paul, He called us to be free: “You, my brothers, were called to be free.” In fact, God does not just call us to freedom, He actually exhorts us to stand firm in our freedom—to resist all efforts to abridge or destroy it. Despite God’s call to be free and His earnest admonition to resist all efforts to curtail it, there is very little emphasis in Christian circles today on the importance of Christian freedom. Just the opposite seems to be true. Instead of promoting freedom, we stress our rules of conformity. Instead of preaching living by grace, we preach living by performance. Instead of encouraging new believers to be conformed to Christ, we subtly insist that they be conformed to our particular style of Christian culture. #RandolphHarris 14 of 20

We do not intend to do this and would earnestly deny we are. Yet that is the bottom-line effect of most of our emphases in Christian circles today. For example, many people would react negatively to my quoting only part of Galatians 5.12, “You, my brothers, were called to be free.” Despite the fact that this statement is a complete sentence, they would say, “But that is not all of the verse. Go on to quote the remainder: ‘But do not use your freedom to indulge the sinful nature; rather, serve one another in love.’” (We seem to forget that verse divisions were not inspired.) The person who reacts that way has made my point. We are much more concerned about someone abusing one’s freedom than we are about one’s guarding it. We are more afraid of indulging the sinful nature than we are of falling into legalism. Yet legalism does indulge the sinful nature because it fosters self-righteousness and religious pride. It also diverts us from the real issues of the Christian life be focusing on external and sometimes trivial rules. “But wo unto the rich who are rich as to the things of the World. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them. And wo unto the deaf that will not hear; for they shall perish. #RandolphHarris 15 of 20

“Wo unto the blind that will not see; for they shall perish also. Wo unto the uncircumcised of heart, for a knowledge of their iniquities shall smite them at the last day. Wo unto the lair, for one shall be thrust down to hell. Wo unto the murderer who deliberately killeth, for one shall die. Wo unto them who commit whoredoms, for they shall be thrust down to hell. Yea, who unto those that worship idols, for the devil of all devils delighteth in the. And, in fine, who unto all those who die in their sins; for they shall return to God, and behold his face and remain in their sins. O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one. Remember, to be carnally-minded is death, and to be spiritually-minded its life eternal. O, my beloved brethren, give ear to my words. Remember the greatness of the Holy One of Israel. Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Marker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not for they love the truth and are not shaken. #RandolphHarris 16 of 20

“O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for humans is narrow, but it lieth in a straight course before one, and the keeper of the gate is the Holy One of Israel; and one employeth no servant there; and there is none other way save it be by the gate; for one cannot be deceived, for the Lord God is his name. And whoso knocketh to him will he open; and the wise, and the learned, and they are rich who are puffed up because of their learning, and their wisdom, and their riches—yea, they are they who despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them. However, the things of the wise and the prudent shall be hid from them forever—yea, that happiness which is prepared for the saints. O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all people shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood. #RandolphHarris 17 of 20

“O, my beloved brethren, turn away from your sins; shake off the chains of him that would bind you fast; come unto that God who is the rock of your salvation. Prepare your souls for that glorious day when justice shall be administered unto the righteous, even the day of judgment, that ye may not shrink with awful fear; that ye may not remember your awful guilt in perfectness, and be constrained to exclaim: Holy, holy are thy judgement, O Lord God Almighty—but I know my guilt; I transgressed thy law, and my transgressions are mine; and the devil hath obtained me, that I am a prey to his awful misery. However, behold, my brethren, is it expedient that I should awake you to an awful reality of these things? Would I harrow up your souls if your minds were pure? Would I be plain unto your according to the plainness of the truth if ye were freed from sin? Behold, if ye were holy I would speak unto you of holiness; but as ye are not holy, and ye look upon me as a teacher, it must needs be expedient that I teach you the consequences of sin. Behold, my soul abhorreth sin, and my heart delighteth in righteousness; and I will praise he holy name of my God. Come, my brethren, every one that thirsteth, come ye to the waters; and one that hath no money, come buy and eat; yea, come buy wine and milk without money and without price. #RandolphHarris 18 of 20

“Wherefore, do not spend money for that which is of no worth, nor your labour for that which cannot satisfy. Hearken diligently unto me, and remember the words which I have spoken; and come unto the Holy One of Israel, and feast upon that which perisheth not, neither can be corrupted, and let your soul delight in fatness. Behold, my beloved brethren, remember the words of your God; pray unto him continually by day, and give thanks unto his holy name by night. Let your hearts rejoice. And behold how great the covenants of the Lord, and how great his condescension unto the children of humans; and because of his greatness, and his grace and mercy, he has promised unto us that our seed shall not utterly be destroyed, according to the flesh, but that he would preserve them; and in future generations they shall become a righteous branch unto the house of Israel. And now, my brethren, I would speak unto you more; but on the morrow I will declare unto you the remainder of my words. Amen,” reports 2 Nephi 9.30-54. Depart, O Christian soul, out of this World, in the Name of God the Father Almighty, Who created thee; in the Name of Jesus Christ His Son, who suffered for thee; in the Name of this Holy Ghost, Who has been poured into thee; may thy place be this say in peace, and thy habitation in the Heavenly Jerusalem. #RandolphHarris 19 of 20

My God, I feel it is Heaven to please Thee, and to be what thou wouldst have me be. O that I were holy, pure as Christ is pure, perfect as Thy Spirit is perfect! These, I feel, are the best commands in Thy Book, and shall I break them? Must I make them? Am I under such a necessity as long as I live here? Woe, woe is me that I am a sinner, that I grieve this blessed God, who is infinite in goodness and grace! O, if he would punish me for my sins, it would not wound my heart so deep to offend him; but though I sin continually, He continually repeats his kindness to me. At times I feel I could bear any sufferings, but how can I dishonour this glorious God? What shall I do to glorify and worship this best of beings? O that I could consecrate my soul and body to His service, without restraint, forever! O that I could give myself up to him, so as never more to attempt to be my own! Or have any will or affections that are not perfectly conformed to His will and His love! However, alas, I cannot live and not sin. O may Angels glorify Him incessantly, and if possible, prostrate themselves lower before the blessed King of Heaven! I long to bear a part with them in ceaseless praise; but when I have done all I can to eternity I shall not be able to offer more than a small fraction of the homage that the glorious God deserves. Give me a heart full of divine, Heavenly love. #RandolphHarris 20 of 20

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Unto every Chrisitan souls that is afflicted, or plunged into distress, grant Thou mercy, grant relief, grant refreshment. Despise not, O Lord, we beseech Thee, those who cry out in their afflictions, but mercifully relieve their pain with speedy assistance; through Jesus Christ our Lord.

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But the Flower-Fed Buffaloes of the Spring Left Us Long Ago!

April 25, 2020 12:31 am

Plant the seeds of expectation in your mind; cultivate thoughts that anticipate achievement. Believe in yourself as being capable of overcoming all obstacle and weaknesses. There are high spots in all of our lives and most of them come about through encouragement from someone else. Encouragement is oxygen for the soul. There was a brief two-day seminar with Otto Rank, and I found his therapy (not in his theory) he was emphasizing some of the things I had begun to learn. I felt stimulated and confirmed. I employed a social worker, trained in Rankian “relationship therapy” at the Philadelphia School of Social Work, and learned much from her. So my views shifted more an more. At Ohio State University, I was greatly enriched as I presented my views of clinical work to bright and questioning graduate students. Here too, I began to realize that I was saying something new, perhaps even original, about counseling and psychotherapy. My dream of recording therapeutic interviews came true, helping to focus my interest on the effects of different responses in the interview. This led to a heavy emphasis on technique—the so-called nondirective technique. #RandolphHarris 1 of 24

However, I was finding that this new-found trust in my client and this capacity for exploring and resolving his problems reached out uncomfortably into other areas. If I trusted my clients, why did I not trust my student? If this was fine for the individual in trouble, why not for a staff group facing problems? I found that I had embarked not on a new method of therapy, but a sharply different philosophy of living and relationships. Controversies over the multiculturalism have been bitter and divisive. Proponents claim that a multicultural curriculum, for example, can facilitate an appreciation for diversity, increase tolerance, and improve relations between and among racial and ethic groups. Opponents claim that multicularualists devalue or relativize core national values and beliefs, shamelessly promote “identity politics,” and unwittingly increase racial tensions. Multiculturalism is often posed as the celebration of “differences” and unique form of material culture expressed, for example, in music, food, dance, and holidays. Such an approach tends to level the important differences and contradictions within and among racial and ethnic groups. Different groups possess different forms of power—the power to control resources, the power to push political agenda, and the power to culturally represent themselves and other groups. #RandolphHarris 2 of 24

Different groups also have distinct perceptions of group position, which are related to, and implicated, in the organization of power. Some scholars and activists have defined racism as “prejudice plus power.” Using this formula, they argue that people of colour cannot be racist because they do not have power. However, things are not that simple. In the post-Civil Rights era, some marginalized racial groups have carved out a degree of power in select urban areas—particularly with respect to administering social services and distributing economic resources. This has led, in cities like Oakland and Miami, to conflicts between different ethnic groups over educational programs, business opportunities, and political power. We need to acknowledge and examine the historical and contemporary differences in power that different groups possess. White Americans do not experience their ethnicity as a definitive aspect of their social identity. Rather, they perceive it dimly and irregularly, picking and choosing among its varied strands that allow them to exercise an “ethnic option.” Ethnicity is flexible, symbolic, and voluntary for most White respondents in ways that it is not for non-White. #RandolphHarris 3 of 24

The loose affiliation with specific European ethnicities does not necessarily suggest the demise of any coherent group consciousness and identity. In the twilight of ethnicity, White racial identity may increase in salience. Indeed, in an increasingly diverse workplace and society. Whites experience a profound racialization. The racialization process foe White is evident on many college/university campuses as White student encounter a heightened awareness of race, which calls their own identity into question as every culture in America tries to define what is the true American race. With national security debates and security measure being put in place, Latino are trying harder to assert their heritage as the true Americans. Some Whites are feeling isolated because they have been taught to be more accepting of other cultures, while they see their heritage being stripped away with antique statues being ripped down and destroyed. Other White see this as a time to ban together and assert their supremacy by joining law enforcement and targeting other ethnic groups to ensure their demise. Blacks feel they never had the choice to be American or not and have been used to support and build this country and are being replaced by preferred immigrants who get treated better and more government support than anyone else. #RandolphHarris 4 of 24

For many Blacks, they have always felt like an outside group, while they understand that Britney Spears is the American Dream. She represents the true American with her blonde hair, blue eyes and red blood. In fact, the colours of the flag establish White identity, the red is for their blood, the white for their blonde hair and the blue for the colour of their eyes. And due to the fact that Britney Spears is one of the most influential and noticeable Americans Worldwide, many believe this is why she has suffered so many hardships. People are mad at Americans and America and took their frustration out of her. However, it is not only because of her heritage, but also because she achieved the American Dream at a young age by working hard, while other face oppression they cannot seem to overcome. Asians are kind of an outlier because their test scores, incomes, and educational levels, on average, tend to the be the highest of any group and their families tend to support each other, which creates a level of envy and people blame them for disasters they may not be responsible for. However, Eastern Europeans are becoming known for appealing to Japan for their IT skills. While America borrows heavily from China, if we are so concerned about national security, would it not make more sense to print our own money and potentially face hyperinflation, than to sell out and give other countries influence in our government? #RandolphHarris 5 of 24

Focus group interviews with White students at the University of California, Berkeley, reveals many of the themes and dilemmas of White identity in the current period: the “absence” of a clear culture and identity, the perceived “disadvantages” of being White with respect to the distribution of resources, and the stigma of being perceived as the “oppressors of the nation.” Such comments underscore the new problematic meanings attached to “White,” and debates about the meaning will continue, and perhaps deepen, in the years to come, fueled by such social issues as affirmative action, English-only initiatives, and immigrations policies. President Trump is having such a hard time keep the nation together because democrats are playing the victim cards and trying to seem like they are the saviour or our nation by pretending to care about people who have illegally immigrated to America. When the only reason they are supporting people, who have illegally immigrated, is to get more votes and stay in office. It is the same reason American had its first “Black” president and why Joe Biden is running with a woman. These are gimmicks to appeal to marginalized groups to stay in power. #RandolphHarris 6 of 24

Racial meanings are profoundly influenced by state definitions and discursive practices. They are also shaped by interaction with prevailing forms of gender and class formation. An examination of both these topics reveals the fundamental instability of racial categories, their historically contingent character, and the ways they articulate with other axes of stratification and “difference.” Extending this understanding, it is crucial to relate to racial categories and meanings to concepts of racism. The idea of “race” and its persistence as a social category is only given meaning in a social order structured by forms of inequality—economic, political, and cultural—that are organized, to a significant degree, along racial lines. We know that no one ever seizes power with the intention of relinquishing it. Power is not a means; it is an end. One does not establish a dictatorship in order to safeguard a revolution; one makes the revolution in order to establish the dictatorship. The object is persecution is persecution. The object of torture is torture. The object of power is power. Power is a collective. The individual only has power in so far as one ceases to be an individual. Alone—free—the human being is always defeated. However, if one can make a complete, utter submission, if one can escape from one’s identity, if one can merge oneself to a political party so one is that party, the one is all-powerful and immortal. #RandolphHarris 7 of 24

Power is power over human beings. Over the body—but, above all, over the mind. Obedience is not enough. Unless one is suffering, how can you be sure he or she is obeying your will and not one’s own? Power is inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing. Do you begin to see, then, what kind of World we are creating? It is the exact opposite of the Utopias that the old reformers imagined. It is a World of fear, social distance, treachery, and torment. A World of trampling and being trampled upon, a World which will grow not less but more merciless as it refines itself. Progress in our World will be progress toward more pain. The ancient civilizations were founded upon justice and love. Ours is founded upon hatred. In our World there will be no emotions except fear, rage, triumph, and self-abasement. Everything else we shall destroy—everything. Already we are breaking down the habits of thought which survived from before the Revolution. We have cut links between child and parent, and between man and man, and between man and woman. No one dares trust a wife or a child or a friend any longer. Are you beginning to realize what that World will be like? The fictional news media is already playing ticks with reality. #RandolphHarris 8 of 24

The process of creating an unreal reality is conscious, or else it would not be carried out with sufficient precision, but it also has to be unconscious, or it would bring with it a feeling of falsity and hence of guilt. The media and many politicians use conscious deception while retaining the firmness of purpose that goes with complete honesty. To tell deliberate lies while genuinely believing them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one denies—all this is indispensably necessary. The lie is always a leap ahead of the truth. All past oligarchies have fallen from power either because they ossified or because they grow soft. This is why democrats make illegal immigration seem like it is about helping innocent women and children, but with people coming into this nation without being screened, you have no idea what diseases or viruses they may be carrying nor what their true purposes are. And the same people that support illegal immigration and the same exact people that want to keep Americans locked in their homes to “flatten the curve,” of economic prosperity. #RandolphHarris 9 of 24

Governments fail because either they become stupid and arrogant or fail to adjust themselves to the changing circumstances, and were overthrown, or they became liberal and cowardly, made concessions when they should have used force, and once again were overthrown. They fell, that is to say, either through consciousness or through unconsciousness. If one is to rule, and to continue ruling, one must be able to dislocate the sense of reality. For the secret of rulership is to combine a belief in one’s own infallibility with the power to learn from past mistakes. World-conquest is believed in most firmly by those who know it to be impossible. Manifest destiny tells us that the World will be one big American Dream, and do you want it to be a World with too many government restrictions and social policies or one of Capitalism, where people are allowed to have freedom, work, earn money and achieve success? Or do you want the government to limit your success and make you shared the fruits of your labour with people who sit around eating, sleeping, rolling around in the bed gossiping, and partying all night? Some of these issues I worked out while at Ohio State, and when I was given an opportunity to start a new Counseling Center at the University of Chicago, setting my own policies and selecting my own staff, I was ready to formulate and act on what was for me a new approach to human relationships. #RandolphHarris 10 of 24

I have come to trust the capacity of persons to explore and understand themselves and their troubles, and to resolve those problems, in any close, continuing relationship where I can provide a climate of real warmth and understanding. I am going to venture to put the same kind of trust in a staff group, endeavouring to build an atmosphere in which each is responsible for the actions of the group as a whole, and where the group has a responsibility to each individual. Authority has been given to me, and I am going to give it completely to the group. I am going to experiment with putting trust in students, in class groups, to choose their own directions and to evaluate their progress in terms of their own choosing. The depth of thought is a part of the depth of life. Most of our life continues on the surface. We are enslaved by the routine of our daily lives, in work and pleasure, in business and recreation. We are conquered by innumerable hazards, both good and evil. We are more drive than driving. We do not stop to look at the height above us, or to the depth below us. We are always moving forward, although usually in a circle, which finally beings us back to the place from which we fist moved. #RandolphHarris 11 of 24

We are in constant motion and never stop to plunge into the depth. We talk and talk and never listen to the voices speaking to our depth and from our depth. We accept ourselves as we appear to ourselves, and do not care what we really are like. Like a tidal wave, we injure our souls by the speed with which we move on the surface; and then we rush away, leaving our bleeding souls alone. We miss, therefore, our depth and our true life. And it is only when the picture that we have of ourselves breaks down completely, only when we find ourselves acting against all the expectations we had derived from that picture, and only when an Earthquake shakes and disrupts the surface of our self-knowledge, that we are willing to look into a deeper level of our being. Rage at oneself is externalized in three main ways. Where giving vent to hostility is uninhibited, anger is easily thrust outward. It is turned then against others and appears either as irritability in general or as a specific irritation directed at the very faults in others that the person hates in oneself. An illustration may make this clear. A patient complained of her husband’s indecision. Since the indecision concerned a trivial matter, her vehemence was directly out of proportion. #RandolphHarris 12 of 24

Knowing her own indecision, I suggested that she had revealed how mercilessly she condemned this in herself. Whereupon she suddenly felt an insane rage, with her impulse to tear herself to pieces. The fact that in her idealized image she was a tower of strength made it impossible for her to tolerate any weakness in herself. Characteristically enough, this reaction, in spite of its highly dramatic nature, was completely forgotten at the next interview. She had seen the externalization in a flash but was not yet ready to relinquish it. The second way takes the form of an incessant conscious or unconscious fear or expectation that the faults which are intolerable to oneself will infuriate others. A person may be so convinced that certain behaviour on one’s part will arouse profound hostility that one may be honestly bewildered if no hostile response is encountered. A patient, for instance, whose idealized image contained elements of wanting to be as good as Prince Lestat in Anne Rice’s Blood Canticle, was greatly astonished to find that whenever she took a firm stand or even expressed anger, people like her better than when she acted like a saint. As one would guess from this kind of idealized image, the patient’s predominant tend was compliance. Issuing originally from her need for closeness to others, it was greatly reinforced by her excitation of hostile response. #RandolphHarris 13 of 24

Increased compliance is in fact one of the major consequences of this form of externalization, and illustrates how neurotic trends continually augment each other in a vicious circle. Compulsive compliance is increased because the idealized image, containing in this configuration elements of saintliness, drives the person to greater self-effacement. The resulting hostile impulses then arouse rage against the self. And the externalization of the rage, leading to an increased fear of others, in turn reinforces compliance. The third way of externalizing rage is to focus on bodily disorders. Rage against the self, when not experienced as such, apparently created physical tensions of considerable severity, which may appear as intestinal maladies, headaches, fatigue, and so on. It is illuminating to see how all these symptoms disappear with the speed of lightening as soon as the rage itself is consciously felt. One may be in doubt whether to call these physical manifestations externalization or to regard them merely as physiological consequences of repressed rage. However, one can hardly separate the manifestations from the use patients make of them. As a rule they are more than eager to ascribe their psychic troubles to their bodily ailments and these in turn to some external provocation. #RandolphHarris 14 of 24

There is nothing psychically wrong with them, they are interested to prove; they just suffer from intestinal trouble due to wrong diet, or from fatigue due to overwork, or from rheumatism due to damp air, and so on. As to what the neurotic accomplishes by externalizing one’s rage, the same may be said here as in the case of self-contempt. One additional consideration should, however, be mentioned. The lengths to which such patients go will not be fully understood unless one is cognizant of the real danger attached to these self-destructive impulses. The patient cited in the first example had only a momentary impulse to hear herself to pieces, but psychotics may really carry it through and mutilate themselves. There is a self-destructive instinct. If not for externalization, it is probable that many more suicides would occur. It is understandable that Dr. Freud, being aware of the power of self-destructive impulses, should have postulated a self-destructive instinct (death instinct)—though by this concept he barred the way to a real understanding, and so to an effective therapy. The wisdom of all ages and of all continents speaks about the road to our depth, not the road to our death. It has been described in innumerably different ways. #RandolphHarris 15 of 24

However, all those who have been concerned—mystic and priests, poets and philosophers, simple people and educated people—with that road through confession, lonely self-scrutiny, internal or external catastrophes, prayer, contemplation, have witnessed to the same experience. They have found that they were not what they believed themselves to be, even after a deeper level had appeared to them below the vanishing surface. That deeper level itself became surface, when a still deeper level was discovered, this happening again and again, as long as their very lives, as long as they kept on the road to their depth. All things are said to be seen in God and all things are judged in Him, because by the participation of His light, we know and judge all things; for the light of natural reason itself is participation of the divine light; as likewise we are said to see and judge of sensible things in the Sun, for example, by the Sun’s light. The lessons of instruction can only be seen as it were by their own Sun, namely God. As therefore in order to see a sensible object, it is not necessary to see the substance of the Sun, so in like manner to see any intelligible object, it is not necessary to see the essence of God. Intellectual vision is of the things which are in the soul by their essence, as intelligible things are in the intellect. #RandolphHarris 16 of 24

And thus God is in the souls of the blessed; not this is He in our soul, but by presence, essence and power. Jacob recounts Jewish history: the Babylonian captivity and return; the ministry and crucifixion of the Holy One of Israel; the help received from the Gentiles; and the Jews’ latter0day restoration when they believe in the Messiah. About 559-545 Before Christ. “The words of Jacob, the brother of Nephi, which he spake unto the people of Nephi: Behold, my beloved brethren, I, Jacob, having been called of God and ordained after the manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety, behold ye know that I have spoken unto you exceedingly many things. Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you will all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the World. And now, behold, I would speak unto you concerning things which are, and which are to come; wherefore, I will read you the words of Isaiah. #RandolphHarris 17 of 24

“And they are the words which my brother desired that I should speak unto you. And I speak unto you for your sakes, that ye may learn and glorify the name of your God. And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel. And there are many things which have been spoke by Isaiah which may be likened unto you, because ye are of the house of Israel. And now, these are the words: Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their faces towards the Earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me. And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive. Nevertheless, the Lord has shown unto me that they should return again and again. #RandolphHarris 18 of 24

“And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should scourge him and crucify him, according to the words of the Angel who spoke unto me. And after they have hardened their hearts and stiffened their necks against the Holy One of Israel, behold, the judgments of the Holy One of Israel shall come upon them. And the day cometh that they shall be smitten and afflicted. Wherefore, after they are driven to and fro, for thus saith the Angel, many shall be afflicted in the flesh, and shall not be suffered to perish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated; nevertheless, the Lord will be merciful unto them that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance. And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to the great and abominable church, they shall be saved; for the Lord God will fulfill his covenants which he has made unto his children; and for this cause the prophet has written these things. #RandolphHarris 19 of 24

“Wherefore, they that fight against Zion and the covenant people of the Lord shall lick of the dust of their feet; and the people of the Lord shall not be ashamed. For the people of the Lord are they who wait for him; for they still wait for the coming of the Messiah. And behold, according to the words of the prophet, the Messiah will set himself again the second time to recover them; wherefore, he will manifest himself unto them in power and great glory, unto the destruction of their enemies, when that day cometh when they shall believe in him; and none will he destroy that believe in him. And they that believe not in him shall be destroyed, both by fire, and by tempest, and by Earthquakes, and by bloodsheds, and by pestilence, and by famine. And they shall know that the Lord is God, the Holy One of Israel. For shall the prey be taken from the mighty, or the lawful captive delivered? However, thus saith the Lord: Even the captives of the might shall be taken away, and the prey of the terrible shall be delivered; for the Mighty God shall deliver his covenant people. #RandolphHarris 20 of 24

“For thus saith the Lord: I will content with them that contendeth with thee—and I will feed them that oppress thee, with their own flesh; and they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob,” reports 2 Nephi 6.1-18. Lord, have mercy upon your children. Christ, have mercy upon your people. Lord, have mercy upon humanity. O Christ, hear us. Be merciful, please Spare us, O Lord. Be merciful, Deliver us, O Lord. From all evil, O Lord, deliver us. From our sin; from unholy thoughts; from pain and anguish; from the snares of the devil; from the power of demons; from all tribulation at this time; from everlasting damnation; from Thine exceedingly dreadful wrath; by the mystery of Thy holy Incarnation; by Thine Advent; by Thy Nativity; by Thy Baptism; by Thy Passion and Cross; by Thy glorious Resurrection; by Thy wonderful Ascension; by the grace of the Holy Ghost the Comforter; in the hour of his departure; we sinners do beseech Thee to hear us; that Thou remove from us Thy wrath; We beseech Thee to hear us, O Lord. That it may please Thee to give us a humbled and contrite heart; that it may please Thee to give us a fountain of tears, that it may please Thee to give us perfect faith, hope, and love. #RandolphHarris 21 of 24

We beseech thee that Thou wouldest take away from us all murmuring and impatience; that it may please Thee mercifully to raise us from the bed of sickness; that it may please Thee to restore us in health and safety to Thy holy Church; that it may please Thee to give us pardon of all sins; that it may please Thee to give us Thy grace; that it may please Thee to give us eternal life; that it may please Thee to bless us with Thy holy right hand; Son of God; O lamb of God, that takest away the sins of the World; have mercy upon us, and upon the Earth, O Lord. O Lover of Thy people, Thou hast placed my whole being in the hands of Jesus, my redeemer, commander, husband, friend, and carest for me in Him. Keep me holy, harmless, undefiled, separate from sinners; may I not know the voice of strangers, but go to Him where He is, and follow where He leads. Thou hast bathed me once for all in the sin-removing fountain, cleanse me now from this day’s defilement, from its faults, deficiencies of virtue, harmful extremes, that I may exhibit a perfect character in Jesus. O Master, who didst wash the disciples’ feet, please be very patient with me, be very condescending to my faults, go on with me till Thy great work in me is completed. #RandolphHarris 22 of 24

I desire to conquer self in every respect, to overcome the body with its affections and lusts, to keep under my flesh, to guard my humahood from all grosser sins, to check the refined power of my natural mind, to live entirely to Thy glory, to be deaf to unmerited censure and the praise of humans. Nothing can hurt my new-born inner human, it cannot be smitten or die; nothing can mar the dominion of Thy Spirit within me; it is enough to have Thy approbation and that of my conscience. Keep me humble, dependent, supremely joyful, as calm and quiet as a nursing child, yet earnest and active. I wish not so much to do as to be, and I long to be like Jesus; if Thou dost make me right I shall be right; Lord, I belong to Thee, make me worthy of Thyself, please. Our natural knowledge begins from sense. Hence our natural know can go as far as it can be led by sensible things. However, our mind cannot be led by sense so far as to see the essence of God; because the sensible effects of God do not equal the power of God as their cause. Hence from the knowledge of sensible things the whole power of God cannot be known; nor therefor can His essence be seen. #RandolphHarris 23 of 24

However, because they are His effect and depend on their cause, we can be led from them so far as to know of God, whether He exits, and to know of Him what must necessarily belong to Him, as first cause of all things, exceeding all things caused by Him. Hence we know that God’s relationship with creatures so far as to be the cause of them all; also that creatures differ from Him, inasmuch as He is not in any way part of what is caused by Him; and that creatures are not removed from God by reason of any defect on His part, but because He superexceeds them all. Reason cannot reach up to simple form, so as to know “what it is,” but it can know “whether it is.” God is known by natural knowledge through the images of his effects. As the knowledge of God’s essence is by grace, it belongs only to the good; but the knowledge of Hum by natural reason can belong both good and bad; and hence Augustine says, retracting what he had said before: “I do not approve what I said in prayer, ‘God who willest that only the pure should know truth.’ For it can be answered that many who are not pure can know many truths,” for example by natural reason. #RandolphHarris 24 of 24

Cresleigh Homes

The best part about living in a Cresleigh home is the #FlexSpace because it’s just that—flexible! 🙌 So while we continue to shelter-in-place, we want to give you some tips to easily use this space as a home gym! 🏋️‍♀️ Check out our blog post to get all the details. Link in bio! https://linktr.ee/cresleighhomes

Catch them doing something right! If you can catch people doing something well, no matter how small it may seem, and beneficially reinforce them for doing it, they will continue to grow in a righteous direction.
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Randolph Harris II International

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