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Wonders are Many, and None is More Wonderful than Humanity!

May 15, 2020 1:09 am

Most people are mirrors, reflecting the moods and emotions of the times; few are windows, bringing light to bear on the dark corners where troubles fester. The whole purpose of education is to turn mirrors into windows. The social self is the image we think other people have of us, and the way we ourselves present to other people because of this view. One problem is that, in order to project this image, we may sometimes feel compelled to do or say things we do not really feel. This can turn into a sort of game that keeps us from really communicating with people. So-called satellite relationships may be formed by either partner, and this often causes great pain as well as enriching growth. Satellite relationships means a close secondary relationship outside the marriage which may or may not involve pleasure of the flesh, but which is valued for itself. It seems much preferable to such terms as “extramarital pleasures of the flesh” or “an affair” or “mistress” or “lover.” When two persons in a partnership learn to look upon each other as separate persons, with separate as well as mutual interests and needs, they are likely to discover that outside relationships are one of those needs. And when that outside relationship involves the possibility of intimacy involving pleasures of the flesh, it poses problems for the primary partners. #RandolphHarris 1 of 19

Larke, for example, gives her partner Radley, the freedom to date other women, and knows that the dating can lead to pleasures of the flesh. Intellectually this has her full approval, but her emotional lag behind this logical stance. She is often jealous and hurt, yet also feels confirmed by the fact that Radley always prefers her, returns to her. I often observe in encounter groups, or groups where couples are involved, the beginning development of such satellite relationships. An emotional, volatile wife who is resentful of her husband’s compulsive dedication to his research forms a new relationship with another man in the group. He is playful, which her husband is not. He is feelingful and expressive of emotions, qualities lacking in her husband. The relationship becomes very close. The woman is very open with both her husband and her new-found love about her excitement and satisfaction in the new alliance, and also the confusion and conflict it generates in her. Her husband had a great many good qualities, and she feels disloyal to him, but–. As for her researcher-husband, who has described himself in the group as being without feelings, he discovers a depth of jealousy and anger in himself that frightens him. He is suffering intensely. He and his wife talk and talk, sometimes bitterly, sometimes caringly, at times really understanding one another, at other times experiencing nothing but anger. #RandolphHarris 2 of 19

Because of all of this was so much in the open, the group and I were a part of the situation. We could not help but observe the sharp swings in mood between husband and wife, the alternating closeness and distancing in the satellite relationship. Different members of the group listened understandingly to all three members f the triangle, especially to the pain and anger and conflict experienced by the wife and her husband. As the group experience came to an end, I wondered whether a person-centered approach would be responsible for breaking up a marriage which, with all its flaws, had lasted for many years. It is a heavy question to ponder. Months later a member of the group told me of a letter she had received from the wife. Their marriage, she said, had never been better. They were talking with each other in ways they had never done before, sharing feelings they would previously have hidden. The marriage had more value, to each of them, than in all its previous years. The dynamics of their marriage has drastically changed. Previously the hard-working, achieving husband cared for and looked after the woman he regarded as overemotional and needing restraint. Meanwhile his wife resented his dedication to his work, felt unfulfilled, regarded herself as definitely his inferior. Now it has come much closer to being a partnership of equals. #RandolphHarris 3 of 19

This is a pattern I have observed on numerous occasions. There is no doubt in my mind that when partnerships are exposed to a person-centered approach satellite relationship become more likely. Individuals—both men and women—discover that it is possible to feel love for more than one person at a time. One or both may experience a second love, outside of their primary relationship. This nearly always leads to jealousy, pain, and fear and loss. Yet that crisis can be lived through with a consequent enrichment of the partnership. The core of the problem is jealousy, and the depth of its roots. Jealousy characterizes the relationship in which one seeks more power than love. Many do not believe that jealousy has any place in open marriage. The frequency of jealousy has made me wonder whether it is simply the result of cultural conditioning, in which case it might disappear in a generation or two, or whether it has some basic biological foundation, like the territoriality that we find in animals, birds, and ourselves. There is evidence in the lives of many couples to indicate that feelings of jealousy can be modified and worked through, though not without feelings of hurt. To the extent that jealousy is made up of a sense of possessiveness, any alteration in that feeling makes a profound difference in the politics of the marriage relationship. #RandolphHarris 4 of 19

Feelings of jealousy can also be modified and worked through to the degree that each partner becomes truly a free agent, then the relationship only has permanence if the partners are committed to each other, are in good communication with each other, accept themselves as separate persons, and live together as persons, not roles. This is a new and mature kind of relationship toward which many couples are striving. One woman, speaking out of her own personal experience in her marriage and also a counselor, expresses a point of view full of person-centered wisdom: “I think that there is one essential condition for living through the crises and enriching the relationship. It is the ability to believe that you have the right to experience what you are experiencing, and that you do not need the permission of your partner to do it. At the same time, you care enough for your partner to stay with him while he is having his feelings, and listen to them without feeling overresponsible and letting them control your behaviour. What I see frequently happening is that the partner who is involved in another relationship feels controlled, guilty, and angry when he is not received fully by his mate. That increases the feeling of threat and abandonment in the other, who becomes more clinging. #RandolphHarris 5 of 19

Pretty soon they are involved in a terrible vicious cycle that is very hard to break. I think the ideal situation is when one can tell the partner: “I need and I owe it to myself to experience this other relationship now. I am hearing your hurt, your jealousy, your fear, your anger; I do not like to receive them, but they are a consequence of the choice I am making, and I love you enough to want to be available to work through them with you. If I decide not to have this other experience it is because I choose to do so, and not because I let you stop me. In that way I will not feel resentful of you, and I will not punish you for my lack of courage in making my choices and being responsible for the consequences.” This is a mature kind of striving for both independence and richness. In general, the characteristics of an impairment of moral integrity are a decrease in sincerity and an increase in egocentricity. It is interesting to note that this connection that in Zen Buddhist writings sincerity is equated with wholeheartedness, pointing to the very conclusion we reach on the basis of clinical observation—namely, that nobody divided within oneself can be wholly sincere. #RandolphHarris 6 of 19

Sincerity, that is, not-deceiving, means putting forth one’s whole being, technically known as the whole being in action in which nothing is kept in reserve, nothing is expressed under disguise, nothing goes to waste. When a person lives like this, one is said to be a golden-haired lion; one is a symbol of virility, sincerity, wholeheartedness; one is divinely human. Egocentricity is a moral problem in so far as it entails making others subservient to one’s own needs. Instead of their being regarded and treated as human beings in their own right they come to be merely means to an end. They have to be appeased or liked for the sake of allaying one’s own anxiety; they have to be impressed for the sake of lifting one’s own self-respect; they have to be blamed because one cannot assume responsibility for oneself: they have to be defeated because of one’s own need to triumph, and so on. The particular ways in which these impairments manifest themselves vary with the individual. Most of them have already been dealt with in some other connection and need only be reviewed here in a more systematic fashion. I shall not attempt to be exhaustive. That would be difficult, if for no other reason than that we have not yet discussed sadistic trends and must postpone doing so because they are to be regarded as an end state of neurotic development. #RandolphHarris 7 of 19

Starting with the most obvious, whatever course a neurosis takes, unconscious pretenses are always a factor. Outstanding are the following: The pretense of love. The variety of feelings and strivings that can be covered by the term love or that are subjectively felt as such is astonishing. It may cover parasitic expectations on the part of a person who feels too weak or too empty to live one’s own life. In a more aggressive form it may cover a desire to exploit the partner, to gain through one success, prestige, and power. It may express a need to conquer someone and to triumph over one, or to merge with a partner and live through one, perhaps in a sadistic way. It may mean a need to be admired, and so secure affirmation for one’s idealized image. For the very reason that love in our civilization is so rarely a genuine affection, maltreatment and betrayal abound. We are left with the impression, then, that love turns into contempt, hate, or indifference. However, love does not swing around so easily. That fact is that the feelings and strivings prompting pseudo love eventually come to the surface. Needless to say, this pretense operates in the parent-child relationship and in friendship as well as in pleasures of the flesh. The pretense of goodness, unselfishness, sympathy, and the like is akin to the pretense of love. #RandolphHarris 8 of 19

The pretense of goodness is characteristic of the complaint type and is reinforced by a particular kind of idealized image as well as by the need to blot out all aggressive impulses. The pretense of interest and knowledge is most conspicuous in those who are alienated from their emotions and believe that life can be mastered by intellect alone. They have to pretend that they know everything and are interested in everything. However, it appears also in a more insidious way in persons who seem to be devoted to a particular calling, and without being aware of it use this interest as a steppingstone to success, power, or material advantage. The pretense of honesty and fairness is most frequently found in the aggressive type, especially when one has marked sadistic trends. One sees through the pretenses of love and goodness in others and believes that because one does not subscribe to the common hypocrisies of feigning generosity, patriotism, piety, or whatever, one is particularly honest. Actually one has one’s own hypocrisies of a different order. One’s lack of current prejudices may be a blind and negativistic protest against any traditional values. One’s ability to say no may be not strength but a wish to frustrate others. One’s frankness may be a wish to deride and humiliate. A desire to exploit may be behind the legitimate self-interest to which one confesses. #RandolphHarris 9 of 19

The pretense of suffering must be discussed in greater detail because of the confused views that circulate around it. Analysts who adhere strictly to Dr. Freud’s theories share with the layman the belief that the neurotic wants to feel abused, wants to worry, has a need for punishment. The data supporting the concept that the neurotic wants to suffer are well known. However, the term wants actually covers a variety of intellectual sins. The authors who propound the theory fail to appreciate that the neurotic suffers much more than one knows and that one usually becomes aware of one’s suffering only when one begins to recover. What is even more relevant, they do not seem to understand that suffering from unresolved conflicts is inevitable and entirely independent of one’s persona wishes. If a neurotic lets oneself go to pieces, one certainly does not bring such harm on oneself because one wants it but because inner necessities compel one to do so. If one is self-effacing and offers the other cheek, one—at least unconsciously—hates doing so and despises oneself for it; but one is in such terror of one’s own aggressiveness that one must go to the opposite extreme and let oneself be abused in some way or other. #RandolphHarris 10 of 19

Another characteristic that has contributed to the notion of a propensity for suffering is the tendency to exaggerate or dramatize any affliction. It is true that suffering may be felt and displayed for ulterior motives. It may be a plea for attention or forgiveness; it may be unconsciously used for purposes of exploitation; it may be an expression of repressed vindictiveness and be employed then as a means to exort sanctions. However, in view of the inner constellation, these are the only ways open to the neurotic to achieve certain ends. It is true also that one often lays one’s suffering to false causes and so gives the impression of wallowing in suffering for no good reason. Thus one may be disconsolate and attribute it to one’s being “guilty,” while in reality one suffers from not being one’s idealized image. Or one may feel lost when separated from a loved one, and though one attributes one’s feeling to one’s deep love, in reality—being torn within oneself—one cannot bear living alone. Finally, one may falsify one’s affects and believe that one suffers when actually one is filled with rage. A woman, for instance, may think she is suffering when her lover has not written at the appointed time, but is really angered because she wants things to happen exactly as she expects them or because she feels humiliated at any seeming lack of attention. #RandolphHarris 11 of 19

Suffering, in this case, is unconsciously preferred to recognizing the rage and the neurotic drives responsible for it, and is emphasized because it serves to cover up the duplicity involved in the whole relationship. In none of these instances, however, can it be inferred that the neurotic wants to suffer. What is expressed is an unconscious pretense of suffering. However, the self-actualized has a greater power, and seeks less publicity. It is only if one knows that a mission has to be performed calling for public notice that one is likely to abrogate this rule. Yet, of course, there will be no egoism and no vanity behind the abrogation. Such a prophet is like a bell, calling its hearers to attend the true church within themselves. One’s work is being done within the inner life of hundreds of human beings. One’s altruism is active more often behind the scenes of the World-stage than before its footlights. The masters rarely emerge from their obscurity to positions of influence and prominence but their disciples may and occasionally do. One will be content to plant seed-thoughts, and wait and work patiently, knowing and believing in the inherent power of true ideas to grow in their proper time into mature, fruitful existence. The perfect concentration that reigns within one’s being can have the same effect when deliberately directed upon sensitive and sympathetic minds as the concentration of the burning lens upon dry paper. #RandolphHarris 12 of 19

The devotee can be inspired, exalted, and illumined. Once one has uttered the sacred Word, once one has revealed to humans what they have not been able to know for themselves, one has done one’s work. If it fails to be accepted, if one gains no converts to belief in human’s higher purpose, the blame is not one’s. One cannot give spiritual peace to the spiritually peaceless as a lasting gift, but one can show them that it does exist as a reality and is no mere figment of the imagination. And one makes this demonstration by being just what one is and acting just as one does. The self-actualized starts no cult oneself and founds no church. This is usually done by the disciples who gather together because one would not gather them around. Merely to remember with devotion that such a being is living on Earth is to know, in some mysterious telepathic way, that there is inward sustenance. The last thing one wants to do is to leave a sect behind one. Like Jesus Christ, one wants people to depend on the truth rather than on a person. The words of a person so inspired, so wise, directly act on our minds and evoke our intuition. The self-actualized will help people on one’s own terms, not theirs, and guide them in one’s own way, again not necessarily the expected way. #RandolphHarris 13 of 19

Could we but trace some of these higher movements of history, we would have to trace their course back to the secret inspiration of some illuminates who live quietly and serve humankind without advertising the fact. That which the illuminate will give out as doctrine will depend upon the conditions and needs of one’s epoch and place. One will be neither too active nor ultramodernistic. In classical Christianity, faith implies the assumption of humans into redemption by Christ, one’s purification from the stain of original sin contracted in the First Man. Faith remains saving; it saves from estrangement by revealing that estrangement is, after all, not estranging. This estrangment is “sin,” incurred by the very fact that we are created. The correlation of faith and sin remains; the classical language may be used, but voided of its substances. There is no faith without a concrete content, corresponding to the objective knowledge of Revelation in classical theology, but the traditional terms have been given a radical reinterpretation. The formulas in which faith conveys its concrete content are only symbolic attempts to identify the Unconditioned. The real purpose of faith is to grasp the power of being, conquering non-being, to experience our ultimate concern, this purpose expresses itself in symbols and myths which point to the depth of reason and its mystery. #RandolphHarris 14 of 19

Objective statements of faith, whether made inside or outside the Christian tradition, are symbols and myths, pointers to the ultimate ground of being, to the absolute meaning of reality. Religion, whether pagan or Christian, is a system of symbolic statements and symbolic rites trying to express an experience of the Unconditioned. Religion is also the state of being grasped by the power of being-itself. As such it is a universal phenomenon lying at the root of atheism, agnosticism, and the loftiest mysticism: faith tends to become the stuff of all life. The case is the same, in this context, with religion: In some cases the religious root is carefully covered, in others it is passionately denied; in some it is deeply hidden and in others superficially. However, it is never completely absent. For everything that is participates in being-itself, and everybody has some awareness of this participation, especially in the moments which one experiences the threat of non-being. The religious situation of our age is implicitly surfacing in science, metaphysics, art, politics, ethics, unchurched mysticism, and eschatological movements. The religious situation is there identified with an unconscious, self-evident faith which lies at a deeper level than the apparent antithesis of belief and unbelief. #RandolphHarris 15 of 19

Images increase the danger of inadequate ideas. They have the power to obsess and to hypnotize, as well as to escape critical scrutiny. The image one has of oneself, for example, can override everything else and cause one to act in ways contrary to all reality and good sense. Those who have been rejected or abused as children or have lived with addicted or “cold” parents, have distorted images of themselves and of “reality.” These are constantly present to their minds and force them into the disastrous “lifescape” of thought where they then must live. In groups, shared images lead to fads, group-think, and mob hysteria that, once again, has no regard to fact or reasonableness. Individuals who suffer from a poor image of themselves are caught up in self-rejection and have no defenses against group pressures. They do not see themselves as the objects of God’s love, and they have no place to make a stand. Success, popularity and power can indeed present a great temptation, but their seductive quality often some from the way they are part of a much larger temptation of self-rejection. We have come to believe in the voices that call us worthless and unlovable, then success, popularity and power are easily perceived as attractive solutions to our desolate condition. We accept it as a fact that we deserve to be pushed aside and rejected. We see ourselves that way. #RandolphHarris 16 of 19

Self-rejection is the greatest enemy of the spiritual life because it contradicts the scared voice that calls us the “Beloved.” Being the Beloved constitutes the core truth of our existence. However, this profound truth will have little or no effect without powerful images of ourselves as God’s beloved. Self-rejection is, ultimately, our soul’s reproach to God’s, deriving from false images of oneself and one’s World. To manipulate images—and thereby people—is the work of the propagandist and the advertiser. Unfortunately, is often done in the name of Christ to achieve some desired result. By contrast, to loosen the grip of fallen imagery and its underlying idea structure is a fundamental part of what mental healthy professionals must do to assist their patients. It is also essential to the Christian ministries of inner healing and evangelism. In the millennial day all people will praise the Lord—He will dwell among them—Compare Isaiah 12. About 559-545 Before Christ. “And in that day thou shalt say: O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid; for the Lord God is my strength and my song; he also has become my salvation. Therefore, with joy shall ye draw water out of the wells of salvation. #RandolphHarris 17 of 19

“And in that day shall ye say: Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things; this is known in all the Earth. Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee,” reports 2 Nephi 22.1-6. O Benignant King of ages and Master of all creation, relieve Thy Church approaching Thee through Christ; fulfil for each of us what is good for him; bring us all to perfection, and make us meet for the grace of Thy sanctification, uniting us together in Thy Holy Church, which Thou hast purchased with the precious Blood of Thine Only begotten Son, our Lord and Saviour Jesus Christ; with Whom, and with Thine All-holy, good, and life-giving Spirit, Thou art blessed and glorified forever. Lord Jesus, please grant me the favour of being led by Thee, under the directions of Thy providence and Thy word. Grant me Thy blessings with bitter things, to brighten and quicken me, not to depress and make me lifeless; please grant me, like Gideon of old, way-tokens, by removing things that discourage me; grant me succour beneath the shadow of Thy sympathy when I am tempted. Accept my unceasing thanks that I am not cast off from Thy hand as a darkened star or a rudderless vessel. #RandolphHarris 18 of 19

Suffer not my life to extend beyond my usefulness; cast me not under the feet of pride, injustice, riches, Worldly greatness, selfish oppression of humans; please help me to wait patiently, silently upon Thee, not to be enraged or speak unadvisedly. Let Thy mercy follow me while I life, and give me assistance to resign myself to Thy will. Take my heart and hold it in Thy hand; write upon it reverence to Thyself with an inscription that time and eternity cannot erase. To Thy grace and the care of Thy covenant I commit myself, in sickness, and in health, for Thou hast overcome the World, fulfilled the law, finished justifying righteousness, swallowed up death in victory, and taken all power everywhere. Make this covenant with thine own blood in the court of forgiving mercy; attach unto in Thy name in which I believe, for it is sealed by my unworthy mortal hand. The self-actualized announces one’s revelation to one’s contemporaries in the mode that is one’s and theirs. Ina scientific age one will present facts and reason logically. Great Adepts are content to make history rather than figure in it, although their figures have glowed brightly in history like shooting stars and then disappeared. One’s success in communicating truth will depend, on one’s audience’s side, both on the degree of understanding it possesses and feelings it envinces toward one. #RandolphHarris 19 of 19

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Business Underlies Everything in Our National Life, Including Our Spiritual Life!

May 13, 2020 10:32 pm

Some humans are more careful of the breed of their horses and dogs than of their children. To be conscious that you are unaware of the true facts is a great step toward knowledge. What The Real Advantages Are Which American Society Derives From The Government of The Democracy: The political institutions of the Untied States of America appear to me to be one of the forms of government which a democracy may adopt: but I do not regard the American constitution as the best, or as the only one which a democratic people may establish. In showing the advantages which the Americans derive from the government of democracy, I am therefore very far from meaning, or from believing, that similar advantages can be obtained only from the same laws. General Tendency of The Laws Under The Rule of The American Democracy, And Habits of Those Who Apply Them: Defects of a democratic Government easy to be discovered.—Its Advantages only to be discerned by long Observation.—Democracy in America often inexpert, but general Tendency of the Laws advantageous.—In the American Democracy public Officers have no permanent interest distinct from those of the Majority.—Result of this State of things. The defects and the weaknesses of a democratic government may very readily be discovered; they are demonstrated by the most flagrant instances, while it is beneficial influence is less perceptibly exercised. #RandolphHarris 1 of 23

A single glance suffices to detect the defects and weaknesses of a democratic government and its evil consequences, but its good qualities can only be discerned by long observation The laws of the American democracy are frequently defective or incomplete; they sometimes attack vested rights, or give a sanction to others which are dangerous to the community; but even if they were good, the frequent changes which they undergo would be an evil. How comes it, then, that the American republics prosper, and maintain their position? In the consideration of laws, a distinction must be carefully observed between the end at which they aim, and the means by which they are directed to that end; between their absolute and their relative excellence. If it be the intention of the legislator to favour the interests of the minority at the expense of the majority, and if the measure one takes are s combined as to accomplish the object one has in view with the least possible expense of time and exertion, the law may be well drawn up, although its purpose be bad; and the more efficacious it is, the greater is the mischief which it causes. Democratic laws generally tend to promote the welfare of the greatest possible number; for they emanate from a majority of the citizens, who are subject to error, but who cannot have an interest opposed to their own advantage. #RandolphHarris 2 of 23

The worth of a State, in the long run, is the worth of the individuals composing it. The laws of an aristocracy tend, on the contrary, to concentrate wealth and power in the hands of the minority, because an aristocracy, by its very nature, constitutes a minority. It may therefore be asserted, as a general proposition, that the purpose of a democracy, in the conduct of its legislation, is useful to a greater number of citizens than that of an aristocracy. This is, however, the sum total of its advantages. Aristocracies are infinitely more expert in the science of legislation than democracies ever can be. They are possessed of a self-control which protects them from the errors of a temporary excitement; and they form lasting designs which they mature with the assistance of favourable opportunities. Aristocratic government proceeds with the dexterity of art; it understands how to make the collective force of all its laws converge at the same time to a given point. Such is not the case with democracies, whose laws are almost always infective or in inopportune. The means of democracy are therefore more imperfect than those of aristocracy, and the measures which it unwittingly adopts are frequently opposed to its own cause; but the object it has in view is more useful. #RandolphHarris 3 of 23

Let us now imagine a community so organized by nature, or by its constitution, that it can support the transitory action of bad laws, and that it can await, without destruction, the general tendency of the legislation: we shall then be able to conceive that a democratic government, notwithstanding its defects, will be most fitted to conduce to the prosperity of this community. This is precisely what has occurred in the United States of America; and I repeat, what I have before remarked, that the great Advantage of the Americans consist in their being able to commit faults which they may afterward repair. An analogous observation may be made respecting public officers. It is easy to perceive that the American democracy frequently errs in the choice of the individuals to whom it intrusts the power of the administration; but it is more difficult to say why the sate prospers under their rule. In the first place it is to be remarked, that if in a democratic state the governors have less honesty and less capacity then elsewhere, the governed on the other hand are more enlightened and more attentive to their interests. As the people in the democracies is more incessantly vigilant in its affairs, and more jealous of its right, it prevents its representative from abandoning that general line of conduct which its own interest prescribes. #RandolphHarris 4 of 23

In the second place, it must be remembered that if the democratic magistrate is more apt to misuse one’s power, one possesses it for a shorter period of time. However, there is yet another reason which is still more general and conclusive. It is no doubt of importance to the welfare of nations that they should be governed by people of talents and virtue; but it is perhaps still more important than the interests of those humans should not differ from the interests of the community at large; for if such were the case, virtues of a high order might become useless, and talents might be turned to a bad account. I say that it is important that the interests of the persons in authority should not conflict with or oppose the interests of the community at large; but I do not insist upon their having the same interests as the whole population, because I am not aware that such a state of things ever existed in any country. No political form has hitherto been discovered, which is equally favourable to the prosperity and the development of all the classes into which society is divided. These classes continue to form, as it were, a certain number of distinct nations in the same nation; and experience has shown that it is no less dangerous to place the fate of these classes exclusively in the hands of any one of them, than it is to make one people the arbiter of the destiny of another. #RandolphHarris 5 of 23

When the rich alone govern, the interests of the less affluent is always endangered; and when the less affluent makes the laws, that of the rich incurs very serious risks. The advantage of democracy des not consist, therefore, as has sometimes been asserted, in favouring the prosperity of all, but simply in contributing to the well-being of the greatest possible number. The humans who are intrusted with the direction of public affairs in the Untied States of America, are frequently inferior, both in point of capacity and of morality, to those whom aristocratic institutions would rise to power. However, their interests are identified and confounded with that of the majority of their fellow-citizens. They may frequently be faithless, and frequently mistake; but they will never systematically adopt a line of conduct oppose to the will of the majority; and it is impossible that they should give a dangerous or an exclusive tendency to the government. The mal-administration of a democratic magistrate is a mere isolated fact, which only occurs during the short period for which one is elected. Corruption and incapacity do not act as common interests, which may connect humans permanently with one another. #RandolphHarris 6 of 23

A corrupt or an incapable magistrate will not concert one’s measures with another magistrate, simply because that individual is as corrupt and as incapable as oneself; and these two humans will never unite their endeavours to promote the corruption and inaptitude of their remote posterity. The ambition and the maneuvers of the one will serve, on the contrary, to unmask the other. The vices of a magistrate, in democratic states, are usually peculiar to one’s own person. However, under aristocratic governments public humans are swayed by the interest of their order, which, if it is sometimes confounded with the interests of the majority, is very frequently distinct from them. This interest is the common and lasting bond which unites them together; it induces them to coalesce, and to combine their efforts in order to attain an end which does not always ensure the greatest happiness of the greatest number; and it serves not only to connect the persons in authority, but to unite them to a considerable portion of the community, as well as by the government of which one is a member. The common purpose which connects the interest of the magistrates in the aristocracies, with that of a portion of their contemporaries, identifies it with that of future generations; their influence belongs to the future as much as to the present. #RandolphHarris 7 of 23

The aristocratic magistrate is urged at the same time toward the same point, by the passions of the community, by one’s own, and I may almost add, by those of one’s posterity. Is it, then, wonderful that one does not resist such repeated impulses? And, indeed, aristocracies are often carried away by the spirit of their order without being corrupted by it; and they unconsciously fashion society to their own ends, and prepare it for their own descendants. The English aristocracy is perhaps the most liberal which ever existed, and no body of humans has ever, uninterruptedly, furnished so many honourable and enlightened individuals to the government of a country. It cannot, however, escape observation, that in the legislation of England the good of the poor has been sacrificed to the advantage of the rich, and the rights of the majority to the privileges of the few. The consequence is, that England, at the present day, combines the extremes of fortune in the bosom of her society; and her hands perils and calamities are almost equal to her power and her renown. In the United States of America, where the public officer have no interests to promote connected with their caste, the general and constant influence of the government is beneficial, although the individuals who conduct it are frequently unskillful and sometimes contemptible. #RandolphHarris 8 of 23

There is, indeed, a secret tendency in democratic institutions to render the exertions of the citizens subservient to the prosperity of the community, notwithstanding their private vices and mistakes; while in aristocratic institutions there is a secret propensity, which, notwithstanding the talents and the virtue of those who conduct the government, leads them to contribute to the evils which oppress their fellow-creatures. In aristocratic governments public humans may frequently do injuries which they do not intend; and in democratic states they produce advantages which they never thought of. Ethical norms are given by God. Moral commandments are expressions of a divine will, which is sovereign and without criteria. It cannot be measured in terms of adequacy to human nature. It must be obeyed as it is given through revelation. However, the question then is: Why should anyone obey the commandments of this divine lawgiver? How are they distinguished from the commands given by a human tyrant? He is stronger than I am. He can destroy me. However, is not that destruction more to be feared which would follow the submission of one’s personality center to a strange will? Would not this be just the denial of the moral imperative? #RandolphHarris 9 of 23

The other way of the theological foundation of the moral imperative is the theonomous one. It avoids the destructiveness of the heteronomous way. However, just for this reason it become ontological. It assets (in agreement with the predominant trend of classical theology) that the law given by God is human’s essential nature, put against one as law. If humans were not estranged from oneself, if one’s essential nature were not distorted in one’s actual existence, no law would stand against one. The law is not strange to humans. It is natural law. It represents one’s true nature from which one is estranged. Every valid ethical commandment is an expression of human’s essential relation to oneself, to others and to the Universe. This alone makes it obligatory and its denial self-destructive. This alone accounts for the unconditional form of the moral imperative, however questionable and conditioned the contents may be. The theonomous solution leads inescapably to ontological problems. If God is not seen as a strange an arbitrary lawgiver, if His authority is not heteronomous but theonomous, ontological presuppositions are accepted. Theonomous ethics include ontology. And they also verify the ontological foundations on which they rest. #RandolphHarris 10 of 23

The ontological statements about the nature of love, power, and justice are verified if they are about to solve the otherwise insoluble problems of the ethics of love, power, and justice. To show that his is the case we must consider the ethical functions of love, power, and justice in the spheres of personal relations, of social institutions and of the holy. In the first sphere, justice is leading, in the second sphere, power, and in the third sphere, love. However, all three principles are effective in each sphere. And the sphere of the holy is a quality in the other spheres, and only in some respects a sphere of its own. So we shall speak first of justice, love, and power in human relations, then of power, justice, and love in social institutions, then of love, power, and justice in relation to the holy. Our treatment of the Fall is superior to many others in trying to meet the philosophers half way. It duly recognizes that philosophical intuition opens insights into sin. It happily borrows from psychology its description of a state before the Fall as dreaming innocence, distinguished from awakeness and from experience. However, the dreaming innocence is not anterior to a subsequent event which would give the acquired knowledge of good and evil. It is the psychological background of all human acts. #RandolphHarris 11 of 23

Human actions mark a passage from the dreaming innocence of one who has not been subjected to the conditions of human existence to the wide-awake experience of humans in existence. In other words, the state before the Fall corresponds, in mythological language, to what philosopher call essence. The choice between good and evil corresponds to existence itself. This leap from essence to existence ins universal fact, but is not a fact distinct from creation. Every human being, by the very fact that one is created, is in existence. As such one is in a state of wide-awake experience; one has the experiential knowledge of good and evil as soon as one is able to act humanly. Original sin is not original in the sense that the first man sinned and that from this we derived the fact that we are born sinners. The notion of a moment in time in which humans and nature were changed from good to evil is absurd, and it has no foundation in experience or revelation. There is a danger of this identification of sin and creation; critics has voiced the justified fear that sin may become a rational necessity. The Fall of man is the transition from uncreated essence, or non-being, to created existence, or being. This happens to every human. #RandolphHarris 12 of 23

Every person is caught in the following tragedy: no exercise of one’s faculties is possible without the experience of estrangement from one’s essence in God, that is, without sin. Now, the trouble with this is that it certain is not the meaning of Revelation. That a theologian should argue against the Fall as a primordial catastrophe of the human race on the basis that it has no foundation in experience is disconcerting, for no supporter of this classical Christian belief has ever claimed that we have experience t. It would be as absurd to base the Fall of the First Man on present-day experience as it would be childish to deny that Fall arguing from the absence of a direct experience of it by humankind today. The original Fall has no foundation in revelation. It is significant that the account is exclusively based on Genesis and on the story of Adam and Eve’s eating of the forbidden fruit in the Garden of Eden. Yet it is recognized by exegetes that if Genesis tells a story of the first sin, it does not speak of transmission of that sin. The Old Testament had no notion of original sin as taught by Christianity. It has no notion of the sin of Adam and that of his descendants, imitating their forefathers, have also sinned, but it never suspected that there could be a causal link between Adam’s sin and man’s being born in sin. #RandolphHarris 13 of 23

On the contrary, rabbinical tradition taught, and still teaches the humans are born without sin. It is not on Genesis, but on St. Paul, that the Christian view is founded. “As the fault of one has brought condemnation of all humans, so the righteousness of one brings on all a lifegiving righteousness,” reports Romans 5.18. St. Paul knows the Fall in the light of the Redemption. They are two correlative events. The historicity of Redemption stands facing the historicity of the Fall. One who would deny the latter would by implication negate the former. These words are not obscure: that several are justified through the obedience of Christ, as they have been constituted sinners through the disobedience of Adam; and accordingly, that just as Adam, enfolding us in his ruin, has caused our perdition, likewise Christ brings us back to salvation through his grace. I do not think that a longer proof is needed in such a clear light of truth. Whereas the contents of the personal unconscious are acquired during the individual’s lifetime, the contents of the collective unconscious are invariably archetypes that were present from the beginning. Their relation to the instincts has been discussed elsewhere. #RandolphHarris 14 of 23

The archetypes most clearly characterized from the empirical point of view are those which have the most frequent and the most disturbing influence on the ego. These are the shadow, and the anima, the animus. The most accessible of these, and the easiest to experience, is the shadow, for its nature can in large measure be inferred from the contents of the personal unconscious. The only exceptions to this rule are those rather rare cases where the absolute qualities of the personality are repressed, and the ego in consequence plays an essentially negative or unfavourable role. The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involved recognizing the dark aspects of the personality are present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meets with considerable resistance. Indeed, self-knowledge as a psychotherapeutic measure frequently requires much painstaking work extending over a long period. Closer examination of the morbid characteristics—that is, the inferiorities constituting the shadow—reveals that they have an emotional nature, a kind of autonomy, and accordingly an obsessive or, better, possessive quality. #RandolphHarris 15 of 23

Emotion, incidentally, is not an activity of the individual but something that happens to one. Affects occur usually where adaption is weakest, and at the same time they reveal the reason for its weakness, namely a certain degree of inferiority and the existence of a lower level of personality. On this lower level with its uncontrolled or scarcely controlled emotions one behaves more or less like a primitive, who is not only the passive victim of one’s effects but also singularly incapable of moral judgment. Although, with insight and good will, the shadow can to some extent be assimilated into the conscious personality, experience shows that there are certain features which offer the most obstinate resistance to moral control and prove almost impossible to influence. These resistances are usually bound up with projections, which are not recognized as such, and their recognition is a moral achievement beyond the ordinary. While some traits peculiar to the shadow can be recognized without too much difficulty as one’s own personal qualities, in this case both insight and good will are unavailing because the cause of the emotion appears to lie, beyond all possibility of doubt, in the other person. No matter how obvious it may be to the neutral observer that it is a matter of projections, there is little hope that the subject will perceive this oneself. #RandolphHarris 16 of 23

One must be convinced that one throws a very long shadow before one is willing to withdraw one’s emotionally-toned projections from the objects. Let us suppose that a certain individual shows no inclination whatever to recognize one’s projections. The projection-making factor then has a free hand and can realize its object—if it has one—or bring about some other situation characteristic of its power. As we know, it is not the conscious subject but the unconscious which does the projecting. Hence one meets with projections, one does not make them. The effect of projection is to isolate the subject from one’s environment, since instead of a real relation to it there is now only an illusory one. Projections change the World into the replica of one’s own unknown face. In the last analysis, one dreams a World whose reality remains forever unattainable. The resultant sentiment d’incompletude and still worse feeling of sterility are in their turn explained by projection as the malevolence of the environment, and by means of this vicious circle the isolation intensified. The more projections are thrust in between the subject and the environment, the harder it is for the ego to see through its illusion. #RandolphHarris 17 of 23

A forty-five-year-old patient who had suffered from a compulsion neurosis since he was twenty and had become completely cut off from the World said to me: “But I can never admit to myself that I have wasted the best twenty-five years of my life.” We can all blame Adam for or problems or recognize that Jesus is or Redeemer. It is often tragic to see how blatantly a person bungles one’s own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in oneself, and now one continually feeds it and keeps it going. Not consciously, of course—for consciously one is engaged in bewailing ad cursing a faithless World that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil one’s World. And what is being spun is a cocoon, which in the end will completely envelop one. One might assume that projections like these, which are so very difficult if not impossible to dissolve, like being caught in Satan’s web of sins, would belong to the realm of the shadow—that is, to the negative side of the personality. This assumption becomes untenable after a certain point, because the symbols that then appear no longer refer to the same but to the opposite gender, in a man’s case to a woman and vice versa. #RandolphHarris 18 of 23

The source of projections is no longer the shadow—which is always of the same gender as the subject—but a contrasexual figure. Here we met the animus of a woman and the anmia of a man, two corresponding archetypes whose autonomy and unconsciousness explain the stubbornness of their projections. Though the shadow is a motif as well known to mythology as anima and animus, it represents first and foremost the personal unconscious, and its content can therefore be made conscious without too much difficulty. In this it differs from anima and animus, for whereas the shadow can be seen through and recognized fairly easily, the anima and animus are much further away from consciousness and in normal circumstances are seldom if ever realized. With a little self-criticism one can see through the shadow—so far as its nature is personal. However, when it appears as an archetype, one encounters the same difficulties as with anima and animus. In other words, it is quite within the bounds of possibility for humans to recognize the relative evil of their nature, but it is a rare and shattered experience for one to gaze into the face of absolute evil. The stem of Jesse (Christ) will judge in righteousness—the knowledge of God will cover the Earth in the Millennium—the Lord will raise an ensign and gather Israel—Compare Isaiah 11. About 559-545 before Christ. #RandolphHarris 19 of 23

“And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall makes him quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. However, with righteousness shall he judge the poor, and reprove with equity for the meek of the earth and he shall smite the Earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reigns. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain, for the Earth shall be full of the knowledge of the Lord, as the waters cover the sea. #RandolphHarris 20 of 23

“And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious. And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the Earth. The envy of Ephraim also shall depart, and the adversaries of Judah shall be cut off; Ephraim also shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. However, they shall fly upon the shoulders of the Philistines towards the west; they shall spoil them of the east together; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind he shall shake his hand over the river, and shall smite it in the seven streams, and make humans go over dry shod. And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt,” reports 2 Nephi 21.1-16. #RandolphHarris 21 of 23

Lord God, of might inconceivable, of glory incomprehensible, of mercy immeasurable, of benignity ineffable; do Thou, O Master, look down upon us in Thy tender love, and show forth, towards us and those who pray with us, Thy rich mercies and compassions. O God, Thou art very great, my lot is to approach Thee with Godly fear and humble confidence, for Thy condescension equals Thy grandeur, and Thy goodness is Thy glory. I am unworthy, but Thou dost welcome; guilty, but Thou art merciful; indigent, but Thy riches are unsearchable. Thou hast sown boundless compassion towards me by not sparing Thy Son, and by giving me freely all things in him; this is the foundation of my hope, the refuge of my safety, the new and living way to Thee, the means of that conviction of sin, brokenness of heart, and self-despair, which will endear to me the gospel. Happy are they who are Christ’s, in Him at peace with Thee, justified from all things, delivered from coming wrath, made heirs of future glory; give me such deadness to the World, such love to the Saviour, such attachment to his house, such devotedness to his service, as proves me a subject of his salvation. My every part of my character and conduct make a serious and amiable impression on others, and impel them to ask the way to the master. #RandolphHarris 22 of 23

Let to no incident of life, pleasing or painful, injure the prosperity of my soul, but rather increase it. Please send me Thy help, for thine appointments are not meant to make me independent of Thee, and the best means will be vain without super-added blessings. The self-actualized may tell of truth, as one knows it, by refraining from speech and entering the Stillness. However, if one’s interlocutors have not been preciously prepared to understand what lies behind one’s silence, they may not benefit by it. Serving humanity in one’s secret way, drawing benediction for all from this divine source, it would seem to be an unrequited activity; but one is included as recipient and beneficiary. Some come to illuminate, not to instruct. Some who have attained true wisdom make no special attempt to communicate it through speech or writing, or to express it in action. Does this mean the World never benefits from them, as it benefits by the existence and work of even the humblest primary school teacher? It does not. For their contribution, though quite noiseless, is not at all valueless. It is to let the silent influence of their presence among us touch those who can receive it, even though they do so unwittingly. Business underlies everything in our national life, including our spiritual life. Witness the fact that in the Lord’s Prayer, the first petition is for daily bread. No one can worship God or love one’s neighbour on an empty stomach. #RandolphHarris 23 of 23

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Truth Shall March–We Shall Not, I Believe, be Obliged to Alter Our Policy of Watchful Waiting!

May 13, 2020 1:11 am

I do not divine the World into the weak and the strong, or the success and the failures, those who make it and those who do not. I divine the World into learners and non-learners. We live under a government of humans and morning newspapers. However, one, on God’s side is a majority. The gulf that exists between partners may be due to old hurts. Pierce Thorndyke III and Bianca Dupree-Thorndyke have been married for fifteen years, have worked out many difficulties due to differing religious and cultural backgrounds, and their relationship now seems quite stable. Yet in an interview she reveals that she has held back much of her affection, and is not now freely giving toward him, because of an old resentment. During the early years of marriage, Bianca felt she did 90 percent of the giving, Pierce 10 percent. She has never talked out her resentment, and has carried evidence of this old scar into her present relationship with him. Both of them are now sad that she did not express her feelings much earlier—the partnership might have been much improved. Another effect is that communication becomes more open, more real, with more mutual listening. One can sometimes see the exact moment in which this process is taking place. #RandolphHarris 1 of 22

In a couples group a husband and wife were constantly attacking each other. The group tried to help them to listen more, to express their own feelings, not their judgments. The husband seemed to absorb something of this, and took the risk of stating, rather poignantly, the trap he felt he was in. The moment he ceased speaking, his wife took off in her attack on his motives and his behaviour toward her. The facilitator interrupted her, “Did you hear what your husband was trying to tell you?” “Of course I did.” The facilitator said, “Would you just tell him the essence of what he said, so that he know you heard him?” She fell silent, obviously searching her memory. She began to look very embarrassed. Finally she said to her husband, in the softest voice she had used since the group began, “What did you say?” It was the beginning of more listening. In the climate of a person-centered approach the partners come to recognize the value of separateness. Larke and Radley, a wealthy couple with a seemingly happy marriage, had all the external trappings imaginable. Both were well educated. Eighteen years earlier, Radley, a student at Harvard Law School, meets Larke Tanner at an auction in Nantucket, were they bid on the same antique. Radley Rose chats Larke up and they become friends. #RandolphHarris 2 of 22

When Larke misses her ferry home, the two end up spending the night together. Things went well for them. Eventually the two marry and have two children and settle an opulent suburban home, in Cresleigh Ranch, and own impressive new Ultimate Driving Machine. They did everything together, and over the years, the Roses grow richer. Everyone regarded theirs as a very successful marriage. Inwardly they both found the marriage uninteresting and frustrating. They were disillusioned and angry—at each other, but especially at life. They attended a couples group, and began to realize that they had stopped growing when they married, and more important, that they were not communicating. Finally Radley risked revealing himself and told Larke of the affairs he had been having Empress, Fifi, Jett, Jillian, Nikki Darling, and Tara Belle. Larke was frightened and jealous. She had assumed that there was security in her World, and now that World had collapsed. Her marriage was out of control, and she was very threatened. However, even in her fright there was a dawning realization, “If he can separate, perhaps I can too.” She became much more open in the group, and hence was seen as more lovable. Yet, to see that she was lovable in the eye of the group members was scary to Radley. He in his turn felt threatened and hurt. #RandolphHarris 3 of 22

However, his courage in being open about his affairs led Larke to be more courageous. Soon they were talking all night, each discovering new and interesting facets of the other. More and more each became aware of their separateness. They now can permit each other to date and pursue other relationships. Larke especially has dropped her “nice” image and become more of a real self, a self in which she feels much more confidence. For Larke and Radley both, a growth-promoting climate has meant a complete alteration in the politics of their marriage. No longer are they controlled by society’s expectations—that they must do everything together, must follow a conventional pattern, must submerge their lives in each other. They are becoming unique and separate persons, pursuing differing paths, and bound together by communication and mutual love, not by some imagined conventional pattern from outside. Another result such a climate is that the woman’s growing independence is recognized as valuable in the relationship. This is another example of the separateness we have just been noting, but it is such an important part of modern partnership that it deserves special mention. Troy Jeffries recently experienced what he called a “blockbuster” in his marriage. He has been preoccupied with his work. Bianca has carried the difficult task of raising their son, not without buried resentment. #RandolphHarris 4 of 22

As Bianca’s time became more free with the passing years, she returned to the university for further education, being exposed to several person-centered influences. She decided that she wanted to take a professional position in the town where they had formerly lived. She told Troy, but he simply could not take it seriously. When it did hit home that she meant it and that he would either have to give her up or change jobs himself, it was, as he says, a “blockbuster.” The family discussions were heated, and Bianca fortunately talked out some of her resentment, becoming more willing to make accommodation. However, the family is moving, Troy is changing jobs, and the dynamics of their relationship has altered dramatically. Troy has more respect for his wife; he seems more clearly the role he has played of being married to his job; and the ability of each of them to share their feelings has been markedly increased. Even in regard to their relationship in the pleasures of the flesh, which have never been ideal, there is more communication and hope. Part of the problem is that successful intimacy in pleasures of the flesh has been difficult when Bianca has been harbouring a buried resentment toward her husband. The problem of where to live, when both husband and wife are working and have attractive opportunities in different communities, is an increasing one. #RandolphHarris 5 of 22

Solving marital differences demands the utmost of shared feelings, exploration of all the options, and willingness to reach a solution that may not be ideal for either. Such problems are certain to occur more frequently as marriage is seen as an equalitarian partnership, with each spouse being respected as able to make important choices. However, negotiation implies that something negative is happening to both side in order to reach a mutual agreement that also accommodates the demands of both parties. This new trend is often especially threatening to the husband of the developing professional woman. Her increased independence makes him feel unneeded as a provider, his old role. There is always the possibility that she may earn more than he. Where both are in the same or similar professions, competition becomes implicit in their relationship. As a consequence the quality of their pleasures of the flesh, the degree to which each is growing, the extent to which they are developing mutual interests—all of these become far more important than in conventional marriages. Inevitably, in person-centered situation, there is increasing recognition of the importance of feelings, as well as reason, of emotions as well as intellect. A feeling is an emotionally tinged experience, together with its personal meaning. #RandolphHarris 6 of 22

Thus, a feeling includes the emotion but also the cognitive content of the meaning of that emotion in its experiential context. [They are] experienced inseparably in the moment. Including as it does both emotion and meaning, feeling is the broader term. The stress that recent centuries have placed upon reason, thinking, and rationality is the attempt to divorce the two actually inseparable components of experience, to the detriment of our humanity. This divorce of reason from feeling is one of the first myths to disappear in a person-centered approach. Individuals find themselves communicating with their whole beings, expressing their experiences, not some desiccated intellectual representation of them. This is one of the major reason why a person-centered approach has been so valuable to married couples and those living together in relationships. “Pure” reason and “objective” evaluation are not a basis on which two human beings can effectively live together. It means that they are attempting to exclude half of their experience (and perhaps the most important half) from their communication. Through intensive groups, student-centered classes, books, couples groups, and other sources more and more persons are learning the folly of such pseudo-communicate themselves as they are. #RandolphHarris 7 of 22

I will not attempt to deal here with the ways in which such real communication can be thwarted by jargon or by an encounter-group ritual. “I want to know what you really feel,” can be as much a pseudo-communication as any other, if it is not based on what the speaker is experiencing at the moment. Our American culture has been so corrupted by the fictional TV News media that anything can be turned into a “gimmick.” There is no doubt that this has often happened in the encounter groups and in the training of parents to be “real.” These false notes do not, however, change the importance of true communication, which is also on the increase. Exposure to a person-centered approach means that there is a thrust toward the experiencing of greater mutual trust, personal growth, and shared interests. The partners tend to develop more trust in each other as they are more real with each other. Being more real, they take more risks in being open, and thus enhance their growth as persons. As they communicate more deeply, they are likely to discover, and to wish to develop, more interest that they do or can share. #RandolphHarris 8 of 22

Experience in a person-centered psychological atmosphere has another result. Roles, and role expectations, tend to drop away and are replaced by the person, choosing her own way of behaving. Here are the expected roles of the male in the partnership. The man is head of the family. He is the sole provider. He is the stronger, the superior individual in the pair (and most women let their husbands believe this because they want a happy marriage and a confident man), though helped by “the little woman.” His life is governed by intellect, not by emotion. He alone may occasionally have need of an “affair.” He takes the lead in pleasures of the flesh. He is the stern disciplinarian of his children. All these roles and expectations collapse in a person-centered experience. The focus becomes the man as an individual person—human, fluctuating, behaving in the light of his immediate feelings and his long-range goals. The expectations for the woman are likewise open to challenge. The wife is submissive to her husband. She finds complete satisfaction in her home and children. She doe all the task of making and keeping a home happy, healthy, clean and fresh. She is the nest-builder. In comparison with her husband she is physically not as strong and usually allows him to act as ultimate authority. #RandolphHarris 9 of 22

The woman of the house plays an important role, she is capable of feelings, but usually what the husband says is the rule of law. She subordinates her interest to those of her spouse. Her pleasures of the flesh are usually subdued. She is not to engage in extramarital pleasures of the flesh. Again, the behaviour that is expected in playing these roles collapses in an encounter group or in person-centered therapy or in women’s consciousness-raising group. The individual woman emerges, with a sharply defined personality that is hers alone, behaving in the way that suits her needs and her choices. The sociological role loses its force in a person-centered experience. The male and female roles are rarely put forward so bluntly in today’s culture. They have already been weakened by social forces. However, we find them implicit in our social structure. Why are men paid more than women for the same job? Why are women permitted to weep when hurt, but not men? These roles are still very much alive and functioning, even though weakened. However, they lose their force completely in a person-centered encounter group. Here we find a man weeping, and a woman with the strength to help him find his way out of sorrow. Here we find a man who feels secure only in his present nest, with an adventurous wife to takes steps to a new life. #RandolphHarris 10 of 22

We find all of the usual role expectations being contradicted in the experience of men and women struggling to be their own experiencing. This leads to behaviour that is sometimes in line with role expectations, and sometimes not, but at no time is the behaviour governed by the role the person is expected to play. There is a more realistic appraisal of the needs each can meet in the other. When a man is thinking of his partner as a person, it becomes apparent that it is most unlikely that he can meet all of her needs—social, in pleasures of the flesh, emotional, intellectual. With equal force it strikes the woman that she cannot be everything to this man. When we are thinking not just of today but of years of being together, these statements become especially true. So it become only realistic to recognize that each partner will need to grant the other more living space for outside interests, outside relationships, time alone—all of the elements that enrich life. This in no way contradicts the continuing search for a wider and deeper mutual life. It simply means that, as Pierce and Bianca learned, they do not have to do everything together. Experiencing that greater freedom leads them to a more rewarding life together. #RandolphHarris 11 of 22

A general disturbance is symptomatic and relevant here and is known as inertia. Patients suffering from it sometimes accuse themselves of being lazy, but actually they cannot be lazy and enjoy it. They may have a conscious aversion to effort of any kind, and may rationalize it by saying tat it is up to others to carry out the “details”—that is, do the work. The aversion to effort may also appear as a fear that effort would be injurious to them. This fear is understandable in view of the fact that they know they tire easily; and it may be enhanced by the advice of physicians who take the exhaustion at its face value. Neurotic inertia is a paralysis of initiative action. Generally speaking, it is the result of a strong alienation from self and a lack of goal-direction. Long experience of strained and unsatisfactory effort leaves the neurotic with a fairly pervasive listlessness—although periods of hectic activity sometimes intervene. Of the single contributing factors the most influential are the idealized image and sadistic trends. The very fact of having to make a consistent effort may be felt by the neurotic as humiliating evidence that he is not his idealized image, while the prospect of doing something that might be only mediocre is so deterring that he prefers not to do it at all but perform magnificently in fantasy. #RandolphHarris 12 of 22

The gnawing self-contempt that invariably follows from the image robs him of the assurance that he can do anything worth while, thereby burying as in quicks all incentive and joy in activity. Sadistic trends, particularly in their repressed form (inverted sadism), make a person lean over backward from anything resembling aggression, with the result that a more or less complete psychic paralysis may ensure. Since it covers not only action but feelings as well, general inertia is of particular significance. The amount of energy that is wasted in consequence of unresolved neurotic conflicts is unfathomably great. Since neuroses are ultimately a product of the particular civilization, such a thwarting of human gifts and qualities stands as a serious indictment of the culture in question. Living with unresolved conflicts entails not only a diffusion of energies but also a split in matters of a moral nature—that is, in moral principles and all the feelings, attitudes, and behaviour that bear upon one’s relations with others and affect one’s own development. And as in the case of energies division leads to waste, so in moral question it leads to a loss of moral wholeheartedness, or in other words to an impairment of moral integrity. Such impairment is brought about by the contradictory positions assumed as well as by the attempts to conceal their contradictory nature. #RandolphHarris 13 of 22

Incompatible sets of moral values appear in the basic conflict. Despite all attempts to harmonize them, all of them keep operating. This means, however, that none is or can be taken seriously. The idealized image, for all that it includes elements of true ideals, is essentially a counterfeit, and as difficult for the person oneself or for the untrained observer to distinguish from the real thing as a counterfeit bank note from a valid one. The neurotic, as we have seen, may believe—in good faith—that one follows ideals, may castigate oneself for every apparent lapse, thus giving an impression of over conscientiousness in pursuit of one’s standards; or one may intoxicate oneself with thinking and talking about values and ideals. My assertion that one nevertheless does not take one’s ideals seriously means that they do not have obligating power for one’s life. One applies them when it is easy or useful for one to do so, while at other times one conveniently blots them out. We have seen instances of this in our discussion of blind spots and compartmentalizing—instances that would be inconceivable in the case of persons who took their ideals seriously. Nor if the ideals were genuine could they be thrown overboard as easily as they are—for instance in a person who, again in good faith, claims ardent devotion to a cause, but when exposed to temptation turns a traitor like the mutineers from Mutiny on the Bounty (1935). #RandolphHarris 14 of 22

Closely associated with governing ideas are images that occupy our minds. Images are always concrete or specific, as opposed to the abstractness of ideas, and are heavily laden with feeling. They frequently present themselves with the force of perception and have a powerful emotional and sensuous linkage to governing idea systems. They mediate the power of those idea systems into the real situations of ordinary life. Every idea system is present among us as a life force through a small number of powerful images. In recent American and European history, hair (long, short, skinhead; green, blue, yellow, orange, purple) undershirts (or the absence of burning thereof) flags (and their desecration) rock music, and hipster clothes have provided powerful images and symbols of conflicting idea systems and the attached ways of life. Images sustaining traditional cultural authority—“The Establishment” it was called—have, by contrast, lost power. In many Christian churches today the services have divided into “traditional” and “contemporary,” primarily over imagery and the explosive feelings attached thereto. The guitar and pipe organ are no longer just musical instruments, they are powerful symbols. This is not to say that such divisions are either unimportant or sinful. However, in order to act responsibly in relation to them, one does have to understand what drives such divisions. #RandolphHarris 15 of 22

Jesus Christ of course understood the great significance of images and has, indeed, become one Himself. Intentionally. He also carefully selected an image that brilliantly conveys Himself and His message; the cross. The cross presents the lostness of a person as well as the sacrifice of God and the abandonment to God that brings redemption. No doubt it is the all-time most powerful image and symbol of human history. Need we say he knew what he was doing in selecting it? He planned it all and is also the Master of images. For their own benefit, his followers need to keep the image of the cross vividly present in their mind. However, ideas and images are also a primary stronghold of evil in the human self and in society. They determine how we “take” the things and events of ordinary life. They control the meanings we assign to what we deal with, and they can even blind us to what lies plainly before us. Again, this is seen over and over in biblical and in Christian history, and in human life generally. Their power for evil cannot be overestimated and is constantly at play in most human governments and media organizations. Ideas and images are, accordingly, the primary focus of Satan’s effort to defeat God’s purposes with and for humankind. When we are subject to his chosen ideas and images, he can take nap or holiday. #RandolphHarris 16 of 22

Thus Satan undertook to draw Eve away from God, he did not hit her with a stick, but with an idea. It was with the idea that God could not be trusted and that she must act on her own to secure her own well-being. This is the basic idea back of all temptation: God is presented as depriving us by his commands of what is good, so we think we must take matters into our own hands and act contrary to wat he has said. This image of God leads to our pushing him our of our thoughts, as discussed in previous lectures, and putting ourselves on the throne of the Universe. The condition of the ruined soul and World naturally results. The single most important thing in our mind is our idea of God and the associated images. That our idea of God corresponds as nearly as possible to the true being of God is of immense importance to us. Compared with out actual thoughts about Him, our creedal statements are of little consequence. Our real idea of God may lie buried under the rubbish of conventional religious notions and may require an intelligent and vigorous search before it is finally unearthed and exposed for what it is. Only after an ordeal of painful self-probing are we likely to discover what we actually believe about God. A right conception of God is basic not only to systematic theology but to practical Christian living as well. #RandolphHarris 17 of 22

It is to worship what the foundation is to the temple; where it is inadequate or out of plumb the whole structure must sooner or later collapse. I believe there is scarcely an error in doctrine or a failure in applying Christian ethics that cannot be traced finally to imperfect and ignoble thoughts about God. The destruction of Assyria is a type of the destruction of the wicked at the Second Coming—few people will be left after the Lord comes again—the remnant of Jacob will return in that day—compare Isaiah 10. About 559-545 Before Christ. “Wo unto them that decree unrighteous degrees, and that write grievousness which they have prescribed; to turn away the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And that will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still. O Assyrian, the rod of mine anger, and the staff in their hand is their indignation. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like mire of the streets. #RandolphHarris 18 of 22

“Howbeit he meaneth not so, neither doth his heart think so; but in his heart it is to destroy and cut off nations not a few. For he saith: Are not my princes altogether kings? Is not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as Damascus? As my hand hath founded the kingdoms f the idols, and whose graven images did excel them of Jerusalem and of Samaria; shall I not, as I have done unto Samaria and her idols, so to do to Jerusalem and to her idols? Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. For he saith: By the strength of my hand and by my wisdom I have done these things; for I am prudent; and I have moved the borders of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man; and my hand hath found as a nest the riches of the people; and as one gathereth eggs that are left have I gathered all the Earth; and there was none that moved the wings, or opened the mouth, or peeped. Shall the ax boast itself against him that heweth therewith? Shall the saw magnify itself against him that shaketh it? As if the rod should shake itself against them that lift it up itself as if it were not wood! #RandolphHarris 19 of 22

“Therefore shall the Lord, the Lord of Hosts, send among his fat ones, leanness; and under his glory he shall kindle a burning like the burning of a fire. And the light of Israel shall be for a fire, and his Holy One for a flame, and shall burn and shall devour his thorns and his briers in one day; and shall consume the glory of his forest, and of his fruitful field, both soul and body; and they shall be as when a standard-bearer fainteth. And the rest of the trees of his forest shall be few, that a child may write them. And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them, but shall stay upon the Lord, the Holy One of Israel, in truth. The remnant shall return, yea, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return; the consumption decreed shall overflow with righteousness. For the Lord God of Hosts shall make a consumption, even determined in all the land. Therefore, thus saith the Lord God of Hosts: O my people that dwellest in Zion, be not afraid of the Assyrian; he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. For yet a very little while, and the indignation shall cease, and mine anger in their destruction. #RandolphHarris 20 of 22

“And the Lord of Hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb; and as his rod was upon the sea so shall he lift it up after the manner of Egypt. And it shall come to pass in that day that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages. They are gone over the passage; they have taken up their lodging at Geba; Ramath is afraid; Gibeah of Saul is fled. Lift up the voice, O daughter of Gallim; cause it to be heard unto Laish, O poor Anathoth. Madmenah is removed; the inhabitants of Gebim gather themselves to flee. As yet shall he remain at Nob that day; he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of Hosts shall lop the bough with terror; and the high ones of stature shall be hewn down; and the haughty shall be humbled. And he shall cut down the thickets of the forests with iron, and Lebanon shall fall by a might one,” reports 2 Nephi 20.1-34. Holy, Most High, Awful, Who dwellest in the holy place, make us holy, and bring us near to Thee, and cleanse us from all defilement, that we may perform the worship of our fathers in Thy fear; for Thou art He that blesses and hallow all things. #RandolphHarris 21 of 22

Thou Maker and Sustainer of All Things, day and night are tine, Heaven and Earth declare Thy glory; but I, a creature of Thy power and bounty, have sinned against Thee by resisting the dictates of conscience, the demands of Thy law, the calls of Thy gospel; yet I live under the dispensation of a given hope. Deliver me from Worldly dispositions, for I am born from above and bound for glory. May I view and long after holiness as the beauty and dignity of the soul. Let me never slumber, never lose my assurance, never fail to wear armour when passing through the enemy land. Fit me for every scene and circumstances; stay my mind upon Thee and turn my trials to blessings, that they may draw out my gratitude and praise as I see their design and effects. Render my obedience to Thy will holy, natural, and delightful. Rectify all my principles by clear, consistent, and influential views of divine truth. Let me never undervalue or neglect any part of Thy revealed will. May I duly regard the doctrine and practice of the gospel, prizing its commands as well as its promises. Sanctify me in every relation, office, transaction and condition of life, that if I prosper I may not be unduly exalted, if I suffer I may not be over-sorrowful. Please balance my mind in all varying circumstances and help me to cultivate a disposition that renders every duty a spiritual privilege. Thus may I be content, be a glory to Thee and an example to others. #RandolphHarris 22 of 22

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Well, if I Called the Wrong Number, Why Did You Answer the Phone?

May 12, 2020 12:36 am

All happy families resemble one another, each unhappy family is unhappy in its own way. The aim of education should be to convert the mind into a living fountain and not a reservoir. That which is filled by merely pumping in, will be emptied by pumping out. A social condition is commonly the result of circumstances, sometimes of laws, oftener still of these two causes united; but wherever it exists, it may justly be considered as the source of almost all the laws, the usages, and the ideas, which regulate the conduct of nations: whatever it does not produce, it modifies. It is, therefore, necessary, if we would become acquainted with the legislation and the manners of a nation, to begin by the study of its social condition. The striking characteristic of the social condition the Anglo-Americans is its essential democracy. The first Emigrants of New England.—Their Equality.—Aristocratic Laws introduced in the South.—Period of the Revolution.—Change in the Law of Descent.—Effects produced by this Change.—Democracy carried to its utmost Limits in the new States of the West.—Equality of Education. Many important observations suggest themselves upon the social condition of the Anglo-Americans; but there is one which takes precedence of all the rest. The social condition of the Americas is eminently democratic; this was its character at the foundation of the colonies, and is still more strongly marked at the present day. #RandolphHarris 1 of 19

Great equality existed among the emigrants who settled on the shores of New England The germe of aristocracy was never planted in that part of the Union. The only influence which obtained there was that of intellect; the people were used to reverence certain names as the emblems of knowledge and virtue. Some of their fellow-citizens acquired a power over the rest which might truly have been called aristocratic, if it had been capable of invariable transmission from father to son. This was the state of things to the east of the Hudson: to the southwest of that river, and in the direction of the Floridas, the case was different. In most of the states situated to the southwest of the Hudson some great English proprietors had settled, who had imported with them aristocratic principles and the English law of descent. I have explained the reasons why it was impossible ever to establish a powerful aristocracy in America; these reasons existed with less force to the south west of the Hudson. In the south, one man, assisted by enslaved people, could cultivate a great extent of country: it was therefore common to see rich landed proprietors. However, their influence was not altogether aristocratic as that term is understood in Europe, since they possessed no privileges; and the cultivation of their estates being carried on by slaves, they had no tenants depending on them, and consequently no patronage. #RandolphHarris 2 of 19

Still, the great proprietors south of the Hunsdon constituted a superior class, having ides and tastes of its own, and forming the center of political action. This kind of aristocracy sympathized with the body of the people, whose passions and interests it easily embraced; but it was too weak and too short-lived to excite either love or hatred for itself. This was the class which headed the insurrection in the south, and furnished the best leaders of the American revolution. At the period of which we are now speaking, society was shaken to its center: the people, in whose name the struggled had taken place, conceived the desire of exercising the authority which it had acquired; its democratic tendencies were awakened; and having thrown off the yoke of the mother-country, it aspired to independence of every kind. The influence of individuals gradually ceased to be felt, and custom and law untied together to produce the same result. However, the law of descent was the last step to equality. I am surprised that ancient and modern jurists have attributed to this law a greater influence on human affairs. I understand by the law of descent all the laws whose principal object it is to regulate the distribution of property after the death of its owner. The law of entail is of this number: it certainly prevents the owner from disposing of one’s possession before one’s death; but this is solely with a view of preserving them entire for the heir. #RandolphHarris 3 of 19

It is true that these laws belong to civil affairs: but they ought nevertheless to be placed at the head of all political institutions; for, while political laws are only the symbol of a nation’s condition, they exercise an incredible influence upon its social state. They have, moreover, a sure and uniform manner of operating upon society, affecting, as it were, generations yet unborn. Through their means humans acquire a kind of preternatural power over the future lot of their fellow-creatures. When the legislator has once regulated the law of inheritance, one may rest from one’s labour. The machine once put in motion will go on for ages, and advance, as if self-guided, toward a given point. When framed in a particular manner, this law unites, draws together, and advance, as if self-guided, toward a given point. When framed in a particular manner, this law unites, draws together, and vests property and power in a few hands: its tendency is clearly aristocratic. On opposite principles its action is still more rapid; it divides, distributes, and disperses both property and power. Alarmed by the rapidity of its progress, those who despair of arresting its motion endeavour to obstruct by difficulties and impediments; they vainly seek to counteract its effect by contrary efforts; but it gradually reduces or destroys every obstacle, until by its incessant activity the bulwarks of the influence of wealth are grounded down to the fine and shifting sand which is the basis of democracy. #RandolphHarris 4 of 19

When the law of inheritance permits, still more when it decrees, the equal division of a father’s property among all his children, its effects are of two kinds: it is important to distinguish them from each other, although they tend to the same end. In virtue of law of partible inheritance, the death of every proprietor brings about a kind of revolution in property: not only do one’s possessions change hands, but their very nature is altered; since they are parceled into shares, which become smaller and smaller at each division. This is the direct, and, as it were, they physical effect of the law. It follows, then, that in countries where equality of inheritance is established by law, property, and especially landed property, must have a tendency to perpetual diminution. The effects, however, of such legislation would only be perceptible after a lapse of time, if the law was abandoned to its own working; for supposing a family to consist of two children (and in a country peopled as France is, the average number is not above three), these children, sharing among them the fortune of both parents, would not be poorer than their father or mother. However, the law of equal division exercises its influence not merely upon the property itself, but it affects the minds of the heirs, and brings their passion into play. These indirect consequences tend powerfully to the destruction of large fortunes, and especially of large domains. #RandolphHarris 5 of 19

Among the nations whose law of descent is founded upon the right of primogeniture, landed estates often pass from generation to generation without undergoing division. The consequence of which is, that family feeling is to a certain degree incorporated with the estate. The family represents the estate, the estate the family; whose name, together with its origin, its glory, its power, and its virtues, is thus perpetuated in an imperishable memorial of the past, and sure pledge of the future. When the equal partition of property is established by law, the intimate connexion is destroyed between the family feeling and the preservation of the paternal estate; the property ceases to represent the family; for, as it must inevitably be divided after one or two generations, it has evidently a constant tendency to diminish, and must in the end be completely dispersed. The sons of the great landed proprietor, if they are few in number, of it fortune befriend them, may indeed entertain the hope of being as wealthy as their father, but not that of possessing the same property as he did; their riches must necessarily be composed of elements different from his. Now, from the moment when you divest the land-owner of that interest in the preservation of his estate which he derives from association, from tradition, and from family pride, you may be certain that sooner or later he will dispose of it; for there is a strong pecuniary interest in favour of selling, as floating capital produces higher interest than real property, and is more readily available to gratify the passions of the moment. #RandolphHarris 6 of 19

Great landed estates which have once been divided, never come together again; for the small proprietor draws from his land a better revenue in proportion, than the large owner does from his; and of course he sells it at a higher rate. (I do not mean to say that the small proprietor cultivates his land better, but he cultivates I with more ardour and care; so that he makes up by his labour for his want of skill.) The calculations of gain, therefore, which decided the rich man to sell his domain, will still more powerfully influence him against buying small estates to unite them into a large one. What is called family pride is often founded upon an illusion of self-love. A man wishes to perpetuate and immortalize himself, as it were, in his great-grandchildren. Where the esprit de famille ceases to act, individual selfishness comes into play. When the idea of family becomes vague, indeterminate, and uncertain, a man thinks of his present convenience; he provides for the establishment of the succeeding generation, and no more. Either a man gives up the idea of perpetuating his family, or at any rate he seeks to accomplish it by other means than that of a landed estate. Thus not only does the law of partible inheritance render it difficult for families to preserve their ancestral domains entire, but it deprives them of the inclination to attempt it, and compels them in some measure to co-operate with the law in their own extinction. #RandolphHarris 7 of 19

The law of equal distribution proceeds by two methods: by acting upon things, it acts upon persons; by influencing persons, it affects things. By these means the law succeeds in striking at the root of landed property, and dispersing rapidly both families and fortunes. (Land being the most stable kind of property, we find, from time to time, rich individuals who are disposed to make great sacrifices in order to obtain it, and who willingly forfeit a considerable part of their income to make sure of the rest. However, these are accidental cases. The preference for landed property is no longer found habitually in any class but among the poor. The small land-owner, who has less information, less imagination, and fewer passion, than the great one, is generally occupied with the desire of increasing his estate; and it often happens that by inheritance, by marriage, or by the chances of trade, he is gradually furnished with the means. Thus, to balance the tendency which leads men to divide their estates, there exists another, which incites them to add to them. This tendency, which is sufficient to prevent estates from being divided ad infinitum, is not strong enough to create great territo rial possessions, certainly not to keep them up in the same family.) Most certainly it is not for us, Frenchmen of the nineteenth century, who daily behold the political and social changes which the law of partition is bringing to pass, to question its influence. #RandolphHarris 8 of 19

It is perpetually conspicuous in our country, overthrowing the walls of our dwellings and removing the landmarks of our fields. However, although it has produced great effects in France, must still remains for it to do. Our recollections, opinions, and habits, present powerful obstacles to progress. In the Untied States of America it has nearly completed its work of destruction, and there we can best study its results. The English laws concerning the transmission of property were abolished in almost all the states at the time of the revolution. The law of entail was so modified as not to interrupt the free circulation of the property. The first having passed away, estates began to be parceled out; and the change became more and more rapid with the progress of time. At this moment, after a lapse of little more than sixty years, the aspect of society is totally altered; the families of the great landed proprietors are almost all commingled with the general mass. In the state of New York, which formerly contained many of these, there are but two who still keep their heads above the stream; and they must shortly disappear. The sons of these opulent citizens have become merchants, lawyers, or physicians. Most of them have lapsed into obscurity. The last trace of hereditary tanks and distinctions is destroyed—the law of partition has reduced all to one level. #RandolphHarris 9 of 19

I do not mean that there is any deficiency of wealthy individuals in the United States of America; I know of no country, indeed, where the love of money has taken stronger hold on the affections of men, and where a profounder contempt is expressed for the theory of the permanent equality of property. However, wealth circulates with inconceivable rapidity, and experience shows that it is rare to find two succeeding generations in the full enjoyment of it. This picture, which may perhaps be thought overcharged, still gives a very imperfect idea of what is taking place in the new states of the west and southwest. At the end of the last century a few bold adventurers began to penetrate into the valleys of the Mississippi, and the mass of the population very soon began to move in that direction: communities unheard of till then were seen to emerge from their wilds: states, whose names were not in existence a few years before, claimed their place in the American Union; and in the western settlements we may behold democracy arrived at its utmost extreme. In these states, founded off hand, and as it were by chance, the inhabitants are but of yesterday. Scarcely known to one another, the nearest neighbours are unaware of each other’s history. #RandolphHarris 10 of 19

In this part of the American continent, therefore, the population has not experienced the influence of great names and great wealthy, not even that of natural aristocracy of knowledge and virtue. None are there to wield that respectable power which men willingly grant to the remembrance of a life spent in doing good before their eyes. The new states of the west are already inhabited; but society has no existence among them. It is not only the fortunes of men which are equal in America; even their acquirements partake in some degree of the same uniformity. I do not believe there is a country in the World where, in proportion to the population, there are so few uninstructed, and at the same time so few learned individuals. Primary instruction is within the reach of everybody; superior instruction is scarcely to be obtained by any. This is not surprising; it is in fact the necessary consequence of what we have advanced above. Almost all the Americans are in easy circumstances, and can therefore obtain the first elements of human knowledge. In America there are comparatively few who are rich enough to live without a profession. Every profession requires an apprenticeship, which limits the time of instruction to the early years of life. At fifteen they enter upon their calling, and thus their education ends at the age wen ours begins. #RandolphHarris 11 of 19

Whatever is done afterward, is with a view to some special and lucrative object; a science is taken up as a matter of business, and the only branch of it which is attended to is such as admits of an immediate practical application. What is meant by the remark, that “at fifteen they enter upon a career, and thus their education is very often finished at the epoch when ours commences,” is not clearly perceived. Our professional men enter upon their course of preparation for their respective professions, wholly between eighteen and twenty-one years of age. Apprentices to trades are bound out, ordinarily, at fourteen, but what general education they receive is after that period. Previously, they have acquired the mere elements of reading, writing, and arithmetic. However, it is supposed there is nothing peculiar to America, in the age at which apprenticeship commences. In England, they commence at the same age, and it is believed that the same thing occurs throughout Europe. It is feared that the author has not expressed himself with his usual clearness and precision. In American most of the rich men were formerly poor: most of those who now enjoy leisure were absorbed in business during their youth; the consequences of which is, that when they might have had a taste for study they had no time for it, and when the time is at their disposal they have no longer the inclination. #RandolphHarris 12 of 19

There is no class, then, in America in which the taste for intellectual pleasures is transmitted with hereditary fortune and leisure, and by which the labours of the intellect are held in honour. Accordingly there is an equal want of the desire and the power of application to these objects. A middling standard is fixed in America for human knowledge. All approach as near to it as they can; some as they rise, others as they descend. Of course, an immense multitude of persons are to be found who entertain the same number of ideas on religion, history, science, political economy, legislation, and government. The gifts of intellect proceed directly from God, and man cannot prevent their unequal distribution. However, in consequence of the state of things which we have here represented, it happens, that although the capacities of men are widely different, as the Creator has doubtless intended they should be, they are submitted to the same method of treatment. In American the aristocratic element has always been feeble from its birth; and if at the present day it is not actually destroyed, it is at any rate so completely disabled that we can scarcely assign to it any degree of influence in the course of affairs. #RandolphHarris 13 of 19

The democratic principle, no the contrary, has gained so much strength by time, by events, and by legislation, as to have become no only predominant but all-powerful. There is no family or corporate authority, and it is rare to find even the influence of individual character enjoy any durability. American, then, exhibits in her social state a most extraordinary phenomenon. Men are there seen on a greater equality in point of fortune and intellect, or in other words, more equal in their strength, than in any other country of the World, or, in any age of which history has preserved the remembrance. The political consequences of such a social condition as this are easily deducible. It is impossible to believe that equality will not eventually find its way into the political World as it does everywhere else. To conceive of men remaining forever unequal upon one single point, yet equal on all others, is impossible; they must come in the end to be equal upon all. Now I know of only two methods of establishing equality in the political World: Every citizen must be put in possession of one’s rights, or rights must be granted to no one. For nations which have arrived at the same stage of social existence as the Anglo-Americans, it is therefore very difficult to discover a medium between the sovereignty of all and the absolute power of one person: and it would be vain to deny that social condition which I have been describing is equally liable to each of these consequences. #RandolphHarris 14 of 19

There is, in fact, manly and lawful passion for equality, which excites men to wish all to be powerful and honoured. This passion tends to elevate the humble to the rank of the great; but there exists also in the human heart a depraved taste for equality, which impels the weak to attempt to lower the powerful to their own level, and reduces men to prefer equality in slavery to inequality with freedom. Not that those nations whose social conditions is democratic naturally despise liberty; on the contrary, they have an instinctive love of it. However, liberty is not the chief and constant object of their desires; equality is their idol: they make rapid and sudden efforts to obtain liberty, and if they miss their aim, resign themselves to their disappointment; but noting can satisfy them excent equality, and rather than lose it they resolve to perish. On the other hand, in a sate where the citizens are nearly on an equality, it becomes difficult for them to preserve their independence against the aggressions of power. No one among them being strong enough to engage singly in the struggle with advantage, nothing but a general combination can protect their liberty: and such a union is not always to be found. From the same social position, then, nations may derive one or the other two great political results; these results are extremely different from each other, but they may both proceed from the same cause. #RandolphHarris 15 of 19

The Angelo-Americans, are the first who, having been exposed to this formidable alternative, have been happy enough to escape the dominion of absolute power. They have been allowed by their circumstances, their origin, their intelligence, and especially by their moral feeling, to establish and maintain the sovereignty of the people. Isaiah speaks messianically—the people in darkness will see a great light—unto us as a child is born—he will be the Prince of Peace and will reign on David’s throne—compare Isaiah 9. About 559-545 Before Christ. “Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations. The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, and increased the joy—they joy before Thee according to the joy in harvest, and as men rejoice when they divide the spoil. For thou hast broke the yoke of his burden, and the staff of his shoulder, the rod of his oppressor. For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. #RandolphHarris 16 of 19

“For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of government and peace there is no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will Perform this. The Lord sent his word unto Jacob and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and stoutness of heart: the bricks are fallen down, but we will build when hewn stones; the sycamores are cut down, but we will change them into cedars. Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together; the Syrians before and the Philistine behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still. For the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. Therefore will the Lord cut off from Israel head and tail, branch and rush in one day. The ancient, he is the head; and the prophet that teacheth lies, he is the tail. For the leaders of this people cause them to err; and they that are led of them are destroyed. #RandolphHarris 17 of 19

“Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows; for every one of them is a hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still. For wickedness burneth as the fire; it shall devour the briers and thorns, and shall kindle in the thickets of the forests, and they shall mount up like the lifting up of smoke. Through the wrath of the Lord of Hosts is the land darkened, and the people shall be as the fuel of the fire; no person shall spare one’s brother. And one shall snatch on the right hand and be hungry; and one shall eat on the left hand and they shall not be satisfied; they shall eat every person the flesh of one’s own arm—Manasseth, Ephraim; and Ephraim, Manasseh; they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still,” 2 Nephi 19.1-21. O Life-Giving Master, and Bestower of good things, Who hast given unto people the blessed Hope of everlasting life, our Lord Jesus Christ; grant us to perform this Divine service unto Thee in holiness, that we may enjoy the blessedness to come; and being evermore guarded by Thy power, and guided into the light of truth, may continually render unto Thee all glory and thanksgiving. #RandolphHarris 18 of 19

Gracious God, my heart praises Thee for the wonder of Thy love in Jesus; He is Heaven’s darling, but is for me the incarnate, despised, rejected, crucified sin-bearer; in him Thy grace has almost out-graced itself, in him Thy love to rebels has reached its height; O to love Thee with a love like this! My heart is locked, let Thy love be the master key to pen it; O Father, I adore Thee for Thy great love in the gift of Jesus, O Jesus, I bless Thee for resigning Thy life for me, O Holy Spirit, I thank Thee for revealing to me this mystery; Great God, let Thy Son see in me the travail of His soul! Please bring me away from my false trusts to rest in Him, and Him only. Let me no be so callous to his merit as not to love him, so indifferent to His blood as not to desire cleansing. Lord Jesus, Master, Redeemer, Saviour, come and take entire possession of me; this is Thy right by purchase. In the arms of love enfold and subdue my willful spirit. Take, sanctify, use my every faculty. I am not ashamed of my hope, nor has my confidence led me into confusion. I trusted in Thee regarding my innumerable sins, and Thou hast cast them behind my back. When evils encompassed me, I trusted in Thee, and Thou broughtest me out into a wealthy place. I trusted in Thee in an hour of distress, and Thou didst not fail me, though faith trembled. O God of the eternal choice, O God of the restored possession purchased on the tree, O God of the effectual call, Father, Son, Holy Spirit, I adore Thy Glory, honour, majesty, power, dominion forever. #RandolphHarris 19 of 19

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A Fear of a Different Order is Generated—the Fear that Something May Jeopardize these Treasures!

May 8, 2020 12:24 am

Sometimes it takes falling into an open well to discover what we need. All of us do not have equal talent, but all of us should have an equal opportunity to develop our talents. As for me, all I know is that I know nothing. In its crucial features the ideal speech situation is strictly formal. To arrive at it we abstract from all social circumstances and institutions, as well as particular technical economic, political and cultural circumstances. The ideal speech situation abstracts out any interests speakers might have other than an interest in discursive consensus, and assumes for the speakers that all their experience and feeling is communicable. It also abstracts from the speaking situation those real material factors that require us to cut discussion short (such as having to eat, sleep, and so forth) and to acquire the means for doing so. Only this complete formality of the ideal speech situation permits it to have a universal character. Given the correctness of the theory of communication in which it is embedded, the ideal speech situation implicitly underlies any act of speaking which aims at understanding, as a quasi-transcendental condition for that speaking. This universality provides a theory of justice with a grounding that makes it less arbitrary than some other starting points. It also can provide a critical theory of justice with its needed capacity to distance itself from any and all actual social circumstances. #RandolphHarris 1 of 19

There is a price for this universalizing distance, however. Because the ideal speech situation is formal and abstract, it cannot itself serve as a standard or goal of justice. The ideal speech situation offers the vision of social relations free from domination, the ideal of pure democracy and social reciprocity. It offers this as a mere vision, however; it is no more than an unreal projection that interests thought. It is too abstract to serve as a means of evaluating particular social circumstances. Nor can principles of the evaluation of a society be derived from the ideal speech situation directly. As we have already seen, it is illegitimate to derive substantive normative principles from a purely formal beginning. To use the ideal speech situation for developing a conception of justice applicable to the evaluation of actual societies, we must introduce material premises derived from actual social circumstances. Habermas suggests a method for the introduction of such material content into the ideal speech situation. Utilization of the ideal speech situation, on the other hand, entails incorporating specific knowledge of the particular society one seeks to evaluate. The participants in the discussion know at least the following things about their society: They know the basic natural constraints of their location, such as climate, topography, the character and general amount of land and material resources to which they have access, and so on. #RandolphHarris 2 of 19

People involved in the discussion also have basic demographic knowledge such as how much relative space they have and how much food can be produced relative to the given and projected population. They know the sort of problems their technology can solve and the general level of productive capacity they have at their disposal. All the above say in concrete terms that the persons here know approximately at what point their society lies on the scale between social scarcity and social abundance. As I interpret this model, moreover, the members of the discussion also know much about the culture and traditions of their particular society. They have a notion of the tastes of their artistic and decorative traditions of their particular society. They have a notion of the tastes of their artistic and decorative tradition and a set of shared symbols and stores. They know their language, the games they play, their educational practices, and so on. In principle, if they were in a situation of equality and reciprocity in this model of reasoning about justice, the only things abstracted from real society are those conditions of domination which prevent people in real society from pressing interests that all would agree to as legitimate. #RandolphHarris 3 of 19

This model of reasoning must be purely hypothetical, of course, since in reality material conditions and relations of domination are inextricably linked. Imagining persons with these material constraints as standing in the ideal speech situation—even though no such persons could exist—provides a means of locating the sources of domination. Given discussion unconstrained by domination, the model has individuals choose first principles of social organization that best serve what they judge as their collective needs and legitimate individual interests, given the material constraints under which they operate. They choose, that is, the basic rules of interaction, authority relations, and forms of decision making within and among institutions. Among the principles and rules chosen, of course, are those relating to the distribution of the benefits of social cooperation. Such principles of distribution, however, would be dependent on prior determination of institutional forms, conditions and relations of production and authority relations, as well as on the level of material abundance of which the society is capable. For without the prior knowledge of the forms of social organization, we do not know what sort of social benefits are to be distributed, nor what sort of social positions and interest groups there are to decide among in distributing. #RandolphHarris 4 of 19

The conception and principles of justice which emerge in this way from the application for the formal conditions of the ideal speech situation to the material situation of a particular society are thus quite particular. Unlike most theories of justice, this model of reasoning about justice does not call for the construction of an idea of the just society in general. Rather, the model allows for, even requires, a multitude of conceptions of justice, each derived from the particular conditions of the society and applicable only to them. The model thus satisfies the condition developed in the previous section, that a theory of justice recognize the historical specific of conceptions of justice. It grants that it is not in fact possible to articulate a substantive conception of justice that applies to the evaluation of all or many societies. This form of reasoning about justice in effect measures a society against itself rather tan measuring the society directly against an ahistorical set of principles. The conception of justice resulting from application of the ideal speech situation to particular social conditions, expresses the interests of all insofar as they are compatible. It thus shows that latent possibilities of the society given its historical and material conditions with the systemic sources of its conflicts of interest removed. #RandolphHarris 5 of 19

This process of reasoning about justice serves two purposes. Its main function is to identify sources of domination in the social arrangements of a particular society. The thought experiment discovers relations of domination in the process of setting up its starting point of reasoning. For every social relation whose justice one wishes to examine one asks whether there are aspects of it that tend to create asymmetries in the situation of discussion. The hypothetical models abstracts from them, but not from the material conditions and constraints. The second function served by the model is to project a vision of an alternative organization of that society which is free from domination. Therefore, utilization of the ideal speech situation in a model of reasoning about justice that applies it to the particular material and cultural situation of given society satisfies both the requirements for a theory of justice which have been raised in this essay. First, since the ideal speech situation focuses on relations of interaction and its application reveals the sources of domination, a theory of justice that uses it focuses primarily on forms of social organization. Secondly, the method of applying the ideal speech situation to particular material and cultural conditions points to a theory of justice that contains an a priori universal aspect without producing a conception of justice which claims transhistorical application. #RandolphHarris 6 of 19

Transhistorical is the quality of holding throughout human history, not merely within the frame of reference of a particular form of society at a particular stage of historical development; it is eternal. In searching for the deeper meaning of any neurotic problem we can easily lose our bearings in a maze of intricacies. Since we cannot hope to understand neurosis without facing its complexity, this is not unnatural. It is helpful, though, to stand aside from time to time in order to regain our perspective. We have followed the development of the protective structure step by step. We have seen how one defense after another is built up until a comparatively static organization is established. And the element that impresses us most deeply in all this is the infinite labour that has gone into the process, a labour so tremendous that we are led again to wonder what it is that drives a person along so arduous a path and one so fraught with cost to oneself. We ask ourselves what are the forces that make the structure so rigid and so difficult to change. Is the motive power of the whole process simply the fear of the disruptive potency of the basic conflict? An analogy may clear a way to the answer. Like any analogy it is not a precise parallel and so can only be applied in the broadest terms. Let us assume that a man with a shady past has found his way into a community by false present. He will, of course, live in dread of his former state’s being disclosed. #RandolphHarris 7 of 19

In the course of tie his situation advances; he makes friends, secures a job, founds a family. Cherishing his new position, he is best with a new fear, the fear of losing these goods. His pride in his respectability alienates him from his unsavory past. He gives large sums to charity and even to his old associates in order to wipe out his old life. Meanwhile the changes that have been taking place in his personality proceed to involve him in new conflicts, with the results that in the end his having commenced his present life on false premises becomes merely an undercurrent in his disturbance. So in the organization the neurotic has established, the basic conflict remains but is transmuted. Tempered in some respect, it is enhanced in others. Due, however, to the vicious circle inherent in the process, the ensuing conflict become more urgent. What sharpens them most is the fact that every fresh defensive position further impairs one’s relations with oneself and others—the soil, as we have seen, out of which conflicts grow. Moreover, as new elements, however wrapped in illusion—love or success, an achieved detachment or an established image—come to play an important part in one’s life, a fear of a different order is generated, the fear that something may jeopardize these treasures. #RandolphHarris 8 of 19

And all the while, one’s increased alienation from oneself deprives one more and more of the capacity to work on oneself and so get rid of one’s difficulties. Inertia sets in, taking the place of a directed growth. The protective structure, for all its rigidity, is highly brittle and itself gives rise to new fears. One of these is a fear that its equilibrium will be disturbed. While the structure lends a sense of balance, it is a balance that is easily upset. The person oneself is not consciously aware of this threat, but one cannot help feeling it in a variety of ways. Experience has taught one that one can be thrown out of gear for no apparent reason, that one becomes infuriated, elated, depressed, fatigued, inhibited when one least desires it. The sum total of such experiences gives one a feeling of uncertainty, a feeling that one cannot rely on oneself. It is as if one were skating on thin ice. One’s imbalance may also be expressed in gait or posture, or in lack of skill in anything requiring physical balance. The most concrete expression of this fear is a fear of insanity. When that is present in a marked degree it can be the paramount symptom that drives a person to seek psychiatric help. In such instance the fear is also determined by repressed impulses to do all sorts of “crazy” things, mostly of a destructive nature, without feeling responsible for them. #RandolphHarris 9 of 19

The fear of insanity, however, is not to be construed as an indication that the person may actually go insane. Usually it is transitory and emerges only under conditions of acute distress. Its most poignant provocations are a sudden threat to the idealized image, or a mounting tension—most commonly due to unconscious rage—that puts excessive self-control in jeopardy. A woman, for example, who believed herself to be both even-tempered and courageous had an onset of panic when, in a difficult situation, she was struck with a feeling of helplessness, apprehension, and violent anger. Her idealized image, which had held her together as with a band of steel, suddenly burst and left her with a fear of going to pieces. We have already spoken of the panic hat may seize a detached person when one is pulled from one’s shelter and brought into close proximity to others—when, for instance, one has to join the army or live with relatives. This terror, too, may be expressed as a fear of insanity; and in this instance psychotic episodes may actually occur. In analysis a like fear will emerge when a patient who has gone to great lengths to create an artificial harmony suddenly recognizes that one is divided. That fear of insanity is most frequently precipitated by unconscious rage is demonstrated in analysis, when, this fear having subsided, its residues take the form of an apprehension that one may insult, beat or even kill people under conditions where self-control is impossible. #RandolphHarris 10 of 19

The commission of an act of violence in sleep or under the influence of drink, anesthesia, or excitement involving pleasures of the flesh will then be feared. The rage itself may be conscious or it may appear in consciousness as an obsessive impulse toward violence, unconnected with any affect. On the other hand, it may be entirely unconscious; in that case all the person feels are sudden spells of vague panic, accompanied perhaps by perspiration, dizziness, or a fear of fainting—signifying an underlying fear that the violent impulses might get out of control. Where the unconscious rage is externalized, the person may have a terror of thunderstorms, ghosts, burglars, snakes, and so on—that is, of any potentially destructive force outside oneself. However, after all, fear of insanity is comparatively rare. It is simply the most conspicuous expression of the fear of losing equilibrium. Ordinarily that fear operates in more hidden ways. It appears then in vague, indefinite forms and can be precipitated by any change in life’s routine. Persons subject to it may feel profoundly disturbed at the prospect of making a journey or of moving or changing jobs or employing a new maid or whatever. Wherever possible they try to avoid such changes. Its threat to stability may be a factor in deterring patients from being analyzed, particularly if they have found a way of living that permits them to function fairly well. #RandolphHarris 11 of 19

When they discuss they advisability of analysis they will be concerned about questions that at first glance seem reasonable enough: Will analysis uproot their marriage? Will it temporarily incapacitate them for work? Will it make them irritable? Will it interfere with their religion? As we shall see, such questions are in part determined by the patient’s hopelessness; one does not think it worth while to take any risks. However, there is also a real apprehension behind one’s concern: one needs to be reassured that analysis will not upset one’s equilibrium. In such cases we can safely assume that the equilibrium is particularly shaky and that the analysis will be a difficult one. Can the analyst give the patient the assurance one wants? No, one cannot. Every analysis is bound to create temporary upsets. What the analyst can do, however, is to go to the root of such questions, to explain to the patient what one really is afraid of, and tell one that while analysis will upset one’s present balance it will give one an opportunity to attain an equilibrium more solidly grounded. Faith is not distinctly Christian phenomenon. All philosophers have tried to reach the bottom of human’s self-awareness. They have attempted to overcome the distinction between subject and object. That all this has been done since philosophy began is not surprising: for this effort is none other than that of making ourselves like God. #RandolphHarris 12 of 19

Unity with God is a natural desire which is at least implicit in the heart of humans. Humans may or may not be able to give a name to God. At any rate, they tend to God as the goal of their fulfilment. They seek him in the dark along the winding roads of their anxieties, through the ups and downs of their fevers. And there is a sense in which they words that Pascal places on the lips of the Lord are true: “You would not seek for me, had you not already found me.” Other descriptions of faith, like Paul Tillich’s, when it describes human’s seeking and inclining towards God, is extremely valuable. Yet as we have seen, human’s search for God remains essentially ambiguous. The coincidence of guilt and forgiveness may be understood in two ways: either guilt I subsumed in forgiveness, or guilt already is forgiveness. An option between these two interpretations completely changes the meaning of guilt. Or, take faith as the acceptance of being accepted. If we are accepted, we are accepted, whether we accept it or not. What does our acceptance add to our being accepted? Strictly nothing. The conscious element of faith (our acceptance) is tacked on to a more basic element (our being accepted). If Paul Tillich thinks he is being radical in seeing this acceptance as faith, his radicalism can be outdone: faith is our being accepted. #RandolphHarris 13 of 19

Everything is accepted; all is love; all is forgiveness. It is better, for our own peace, to know this experientially; but at bottom it makes no difference. We are accepted in any case. Faith is no longer a free act of human’s entire personality. It is the stuff of all human life. Tillich comes dangerously near to saying this when he underlines the universality of faith: “Every religious and cultural group and, to a certain extent, every individual is the bearer of a special experience and content of faith.” “There is no human being without an ultimate concern and, in this sense, without faith.” If every person cannot help having faith, what is unique in the Christian faith? Between classical theology, Catholic or Protestant, and Tillich something has intervened. What has happened is that Tillich has ontologized the concept of faith. Catholicism, followed by the Reformation, sees faith as a freely accepted act. Humans can reject faith. It is also an act of God: God enlightens the soul; and the soul, accepting or rejecting this light, believes or disbelieves. With Tillich, faith underlies everything. Doubt itself stems from underlying faith. Only faith can attempt to refute faith. “Our ultimate concern can destroy us as it can heal us…But we never can be without it.” #RandolphHarris 14 of 19

Some people are distinguished from others, not in that they freely accept God’s light and believe, but rather in that they suddenly, ecstatically, realize what is common to all, though hidden, namely, that estrangement is also reunion, that life has an ultimate meaning. Personally, with this understand, I take worship of the Lord serious, and I also try to give my best time to prayer—which for me is never the time just before going to bed. One’s last waking moments should never be given to powerful intercessory prayer (except, perhaps, for students who have a final exam in the morning). Here Jesus’ habit is instructive: “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed,” reports Mark 1.35. The early birds get the prime time. The real question for you is, when is your best time? For some it may be at lunch or before dinner. A certain person could not find the right posture for prayer. One tried praying on one’s knees, but that was not comfortable; besides, it wrinkled one’s slacks. One tried praying standing, but soon one’s legs got tired. One tried praying seated, but that did not seem reverent. Then one day as one was walking though a field, one fell headfirst into an open well. And did one ever pray! #RandolphHarris 15 of 19

Seriously, one’s prayer posture can make a difference. While the Scriptures mention numerous postures for prayer, none is prescribed. What is important is that your posture enhance reverent attention. Sometimes I kneel, sometimes I walk about the house, often I sit at my desk with list in hand. There are times when I lift my hands, and other time I have been on my face. Heart attitude is the key factor. As to preparation for prayer, honest practicality is of greatest importance. Sometimes a person needs a shower and to get other grooming hygiene matters taken care of. If you are into coffee like I am, a good cup of coffee is a divine cordial. Again, it is not the physical details that are of prime importance but the condition and stance of the heart. Whatever helps you focus on the Lord. Often the best prayers are short and passionate. Luther himself said: “Look to it that you do not try to do all of it, do not try to do too much, lest your spirit grow weary. Besides, a good prayer must not be too long. Do not draw it out. Prayer ought to be frequent and fervent.” A legalistic commitment to duration can kill one’s prayer life because it takes a lot of energy and you make look at it as a big, exhausting obstacle. So the best thing to do is just to get into and be honest and pour out your heart. It may surprise you where you go. #RandolphHarris 16 of 19

If you go long enough without a bath even the fleas will let you alone. Isaiah see the Lord—Isaiah’s sins are forgiven—he is called to prophesy—he prophesies of the rejection by the Jews of Christ’s teachings—a remnant will return—Compare Isaiah 6. About 559-545 Before Christ. “In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said: Holy, holy, holy, is the Lord of Hosts; the whole Earth is full of His glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I: Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Host. Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said: Lo, this has touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying: Whom shall I send, and who will go for us? Then I said; Here am I; send me. #RandolphHarris 17 of 19

“And he said: Go and tell this people—Hear ye indeed, but they understood not; and see ye indeed, but they perceived not. Make the heart of this people fat, and make their ears heavy, and shut their eyes—lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and be healed. Then said I: Lord, how long? And he said: Until the cities he wasted without inhabitant, and the houses without man, and the land be utterly desolate; and the Lord have removed people far away, for there shall be a great forsaking in the midst of the land. However, yet there shall be a tenth, and they shall return, and shall be eaten, as a teil tree, and as an oak whose substance is in them when they cast their leaves; so the holy seed shall be the substance thereof,” reports 2 Nephi 16.1-13. O God Who art rich in mercy to all, O Father of glory, Who madest Thy Son to be a Light to the Gentiles, to proclaim redemption to the captives and sight to the blind; do Thou, Who by Christ art bounteous in compassion, grant them remission of sins, and a portion among the Saints through faith. Lord of immortality, before whom Angels bow and Archangels veil their faces, enable me to serve Thee with reverence and Godly fear. Thou who art Spirit and requirest truth in the inward parts, help me to worship Thee in spirit and in truth. #RandolphHarris 18 of 19

Thou who art righteous, please let me not harbour sin in my heart, or indulge a Worldly temper, or seek satisfaction in things that perish. I hasten towards an hour when Earthly pursuits and possessions will appear vain, when it will be indifferent whether I have been rich or poor, successful or disappointed, admired or despised. However, it will be of eternal moment that I have mourned for sin, hungered and thirsted after righteousness, loved the Lord Jesus in sincerity, gloried in His cross. May these objects engross my chief solicitude! Produce in me those principles and dispositions that make Thy service perfect freedom. Expel from my mind all sinful fear and shame, so tat with firmness and courage I may confess the redeemer before humans, go forth with one bearing one’s reproach, be zealous with one’s knowledge, be filled with one’s wisdom, walk with one’s circumspection, ask counsel of one in all things, repair to the Scriptures for one’s orders, stay mind on one’s peace, knowing that nothing can befall me without one’s permission, appointment and administration. The notion of infinity implies that it cannot be extended, and whoever understands this will not look in this World for anything which contradicts the implication. The tremendous monumentality of the World-Idea, the staggering breadth of its scope and variety are a mere hint of the divine wisdom behind both. #RandolphHarris 19 of 19

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Morality Seems to be a Gift Like Intelligence—I Grew Up thinking it was a Sin to Play Pool!

May 5, 2020 12:19 am

The school is the last expenditure upon which America should be willing to economize. Education’s purpose is to replace an empty minds with an open one. The shadow is one example of an “unconscious personality,” which possesses a certain measure of autonomy. The shadow might be said to be responsible for those slips of the tongue and other “mistake” which Dr. Freud catalogues in The Psychopathology of Everyday Life; mistakes which reveal feelings and motives which the conscious self disowns. The shadow is also often projected on to others. Examination of those attributes which a person most condemns in other people (greed, intolerance, disregard for others, and so forth) usually shows that, unacknowledged, one possesses them. The shadow is usually the first archetype to be encountered during analysis. In the dreams of Europeans, the shadow appears as a figure of the same gender as the dreamer; usually as dark-skinned, alien, or primitive. It is a commonplace that one lie usually leads to another, the second takes a third to bolster it, and so one till one is caught in a tangled web. Something of the sort is bound to happen in any situation in the life of an individual or group where a determination to go o the root of the matter is lacking. #RandolphHarris 1 of 20

The patchwork may be of some help, but it will generate new problems which in turn require a new makeshift. So it is with neurotic attempts to solve the basic conflict; and here, as elsewhere, nothing is of any real avail but a radical change in the conditions out of which the original difficulty arose. What the neurotic does instead—and cannot help doing—is to pile one pseudo solution upon another. One may try, as we have seen, to make one face of the conflict predominate. One remains as torn as ever. One may resort to the drastic measure of detaching oneself from others entirely; but though the conflict is set out of operation one’s whole life is put on a precarious basis. One creates an idealized self in which one appears triumphant and unified, but at the same time creates a new rift. One tries to do away with that rift by eliminating one’s inner self from the field of combat, only to find oneself in an even more intolerable predicament. So unstable an equilibrium requires still further measures to support it. One turns then to any one of a number of unconscious devices, which may be classified as blind spots, compartmentalizing, rationalizing, excessive self-control, arbitrary rightness, elusiveness, and cynicism. We shall not attempt to discuss these per se—that would be too intensive a task—but will show only how they are employed in connection with conflicts. #RandolphHarris 2 of 20

The discrepancy between a neurotic’s actual behaviour and one’s idealized picture of oneself can be so blatant that one wonders how one can help seeing it. However, far from doing so, one is able to remain unaware of a contradiction that stares one in the face. This blind spot in view of the most obvious contradictions was one of the first things that drew my attention to the existence and relevance of the conflicts I have described. A patient, for example, who had all the characteristics of the complaint type and thought of oneself as Christlike, told me quite casually that at staff meetings one would often shoot one colleague after another with a little flick of one’s thumb. True enough, the destructive craving that prompted these figurative killings was at that time unconscious; but the point here is that the shooting, which he dubbed “play,” did not in the least disturb his Christlike image. Another patient, a scientist who believed himself seriously devoted to his work and considered himself an innovator in his field, was guided in his choice of what he should publish by purely opportunistic motives, presenting only papers that he felt would bring him the most acclaim. There was no attempt at camouflage—merely the same blissful obliviousness to the contradiction involved. #RandolphHarris 3 of 20

Similarly, a man who in his idealized image was goodness and straightforwardness itself thought nothing of taking money from one girl to spend in on another. It is obvious that in each of these cases the function of the blindness was to keep underling conflicts from awareness. What is amazing is the extent to which this was possible, the more so since the patients in question were not only intelligent but psychologically informed. To say that we all tend to turn our backs on what we do not care to see is surely insufficient explanation. We should have to add that the degree to which we blot out things depends on how great our interest is in doing so. All in all, such artificial blindness demonstrates in a quite simple fashion how great is our aversion to recognizing conflicts. However, the real problem here is how we can manage to overlook contradictions as conspicuous as those just cited. The fact is that there are special conditions without which it would indeed be impossible. One of them is an inordinate numbness to our own emotional experience. The other, already pointed our by Strecker, is the phenomenon of living in compartments. Strecker, who also offers illustrations of the blind spots, speaks of logic-tight compartment and segregation. #RandolphHarris 4 of 20

There is a section for friends and one for enemies, one for family and one for outsiders, one for professional and one for personal life, one for social equals and one for inferiors. Hence what happens in one compartment does not appear to the neurotic to contradict what happens in another. It is possible for a person to live that way only when, by reason of one’s conflicts, one had lost one’s sense of unity. Compartmentalizing is thus as much a result of being divided by one’s conflicts as a defense against recognizing them. The process is not unlike that described in the case of one kind of idealized image: contradictions remain, but conflicts are spirited away. It is hard to say whether this type of idealized image is responsible for the compartmentalization or the other way around. It seems likely, however, that the fact of living in compartments is the more fundamental and that it would account for the kind of image created. To appreciate this phenomenon, cultural factors must be taken into consideration. Humans have become to so great a degree merely a cog in an intricate social system that alienation from the self is almost universal, and human values themselves have declined. #RandolphHarris 5 of 20

As a result of innumerable outstanding contradictions in our civilization a general numbness of more perception has developed. Moral standards are so casually regarded that no one is surprised, for instance, to see a person a pious Christian or devoted father one day, conducting himself like a gangster the next. There are too few wholehearted and integrated persons around us to offer contrast to our own scatteredness. In the analytical situation Dr. Freud’s discarding of moral values—a consequence of his viewing psychology as a natural science—has contributed toward making the analyst just as blind as that patient to contradictions of this sort. The analyst thinks it “unscientific” to have moral values of one’s own or to take any interest in those of the patient. As a matter of fact, the acceptance of contradictions appears in many theoretical formulations not necessarily confined to the moral sphere. If one discounts the “statistical criminal,” there still remains the vast domain of inferior qualities and primitive tendencies which belong to the psychic structure of the person who is less ideal and more primitive than we should like to be. We have certain ideas as to how a civilized our educated or moral being should live, and we occasionally do our best to fulfil these ambitious expectations. #RandolphHarris 6 of 20

However, since nature has not bestowed the same blessings upon each of her children, some are more and others are less gifted. Thus there are people who can just afford to live properly and respectably; that is to say, no manifest flaw is discoverable. They either commit minor sins, if they sin at all, or their sins are concealed from them by a thick layer of unconsciousness. One is rather inclined to be lenient with sinners who are unconscious of their sins. However, nature is not at all lenient with unconscious sinners. She punishes them just as severely as if they had committed a conscious offence. It is highly moral people, unaware of their other side, who develop particularly hellish moods which make them insupportable to their relatives. The odour of sanctity may be far reaching, but to live with a saint might well cause an inferiority complex or even a wild outburst of immortality in individuals less morally gifted. Morality seems to be a gift like intelligence. One cannot pump it into a system to which is not indigenous. Unfortunately there can be no doubt that humans are, on the whole, less good than they imagine themselves or want to be. Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the more morbid and denser it is. If an inferiority is conscious, one always has a chance to correct it. #RandolphHarris 7 of 20

Furthermore, it is constantly in contact with other interests, so that it is continually subjected to modifications. However, if it is repressed and isolated from consciousness, it never gets corrected, and is liable to burst forth suddenly in a moment of unawareness. At all events, it forms an unconscious snag, blocking the most well-meant attempts. We carry our past with us, to wit, the primitive and inferior human with desires and emotions, and it is only with an enormous effort that we can detach ourselves from this burden. If it comes to a neurosis, we invariable have to deal with a considerably intensified shadow. And if such a person wants to be cured it is necessary to find a way in which one’s conscious personality and one’s shadow can live together. This is a very serious problem for all those who are themselves in such a predicament or have to help sick people back to normal life. Mere suppression of the shadow makes no sense. The reconciliation of these opposites is a major problem, and even in antiquity it bothered certain minds. Thus we know of an otherwise legendary personality of the second century, Carpocrates, a Neoplatonist philosopher whose school, according to Irenaeus, taught that good and evil are merely human opinions and that the soul, before its departure from the body, must pass through the whole gamut of human experience to the every end if not to call back into the prison of the body. #RandolphHarris 8 of 20

It is as if the soul could only ransom itself from imprisonment in the somatic World of the demiurge by complete fulfilment of all life’s demands. The bodily existence in which we find ourselves is a kind of hostile brother whose conditions must first be known. It was in this sense that the Carpocratians interpreted Matthew 5.25. (also Luke 12.58): “Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou has paid the uttermost fartherng.” Remembering the other Gnostic doctrine that no human can be redeemed from a sin one has not committed, we are here confronted with a problem of the very greatest importance, obscured through it by the Christian abhorrence of anything Gnostic. Inasmuch as the “adversary,” is none other than “the other in me,” it is plain that the Carpocratian mode of thought would lead to the following interpretation of Matthew 5.22: “But I say unto you, That whosoever is angry with oneself without a cause shall be in danger of the judgment: and whosoever shall say to oneself, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. #RandolphHarris 9 of 20

“Therefore if thou bring thy gift to the altar, and there rememberest that thou hast aught against thyself, leave there thy gift before the altar, and go thy way; first be reconciled to thyself, and then come and offer the gift. Agree with thyself quickly, whiles thou art in the way with thyself; lest at any time thou delieverest thyself to the judge.” From here it is but a step to the uncanonical saying: “Humans, if indeed thou knowest what thou doest, thou art blessed; but if thou knowest not, thou art cursed, and a transgressor of the law.” However, the problem comes very close indeed in the parable of the unjust steward, which is a stumbling-block in more senses than one. “And the Lord commended the unjust steward, because he had done wisely,” reports Luke 16.8. In the Vulgate the word for “wisely” is prudenter, and in the Greek text it means (prudently, sensibly, intelligently). There is no denying hat practical intelligence functions here as a court of ethical decisions. Perhaps, despite Irenaeus, we may credit the Carpocratians with this much insight, and allow that they too, like the unjust steward, were commendably aware of how to save face. It is natural that the more robust mentality of the Church Fathers could not appreciate the delicacy and the merit of this subtle and, from a modern point of view, immensely practical argument. #RandolphHarris 10 of 20

It was also dangerous, and it is still the most vital and yet the most ticklish ethical problem of a civilization that has forgotten why human’s life should be sacrificial, that is, offered up to an idea greater than themselves. If they may sense to them, humans can live the most amazing things. However, the difficulty is to create that sense. It must be a conviction, naturally; but you find that the most convincing things humans can invent are inexpensive and ready-made, and are never able to convince them against their personal desires and fears. If the repressed tendencies, the shadow as I call them, were obviously evil, there would be no problem whatever. However, the shadow is merely somewhat inferior, primitive, unadapted, and awkward; not wholly bad. It even contains childish or primitive qualities which would in a way vitalize and embellish human existence, but convention forbids! When I was growing up, I was not allowed to go to the local pool halls. As I look back, I am sure my parents did not want me to come under the influence of the unsavory characters who frequented those halls. So they built a fence to keep that from happening: “Do not go into those pool halls.” The problem was I did not understand why, so I grew up thinking it was a sin to play pool (do not laugh, I really did). #RandolphHarris 11 of 20

Imagine my consternation when I moved to a Christian conference center and saw a beautiful antique pool table in the recreation room and Godly men playing pool. Should we scrap our fences, then? Not necessarily. Often they are helpful; sometimes they are necessary. Some years ago I realized I was craving espresso bean gelato to the point where I was not exercising responsible self-control. I has some every night at dinner and another dish at bedtime. So I built a fence. I asked my wife to no longer keep a regular supply of espresso bean gelato on hand. Only after my craving had been dealt with did we begin to have gelato occasionally. I think my parents’ pool hall fence was appropriate. However, there is a lesson in my experience for all parents: Do not focus on the fence. If you erect a fence for your children—for example, in regard to certain movies or television programs—be sure to focus on the real issues, not the fence. Take time to explain and re-explain the reason for the fence. If you decide, as my parents did, that you do not want your children going to the local pool hall, explain why not. Distinguish between playing the game itself—which has neither negative nor positive moral value—and the atmosphere you are trying to protect them from. #RandolphHarris 12 of 20

For all of us, it may be good to have some fences, but we have to work at keeping them as just that—fences, helpful to us but not necessarily applicable to others. We also have to work at guarding our freedom from other people’s fences. Some of the fences in our respective Christian circles have been around a long time. No one quite knows their origin, but by now they are “embedded in concrete.” If you violate one, although it may cause conflict, you must guard your freedom. Stand firm in your freedom, and do not let anyone bring you into bondage with their fences. I am not suggesting you jump over fences just to thumb your nose at the people who hold them so dearly. We are to “make every effort to do what leads to peace and to mutual edification,” reports Romans 14.19. Use discretion in embracing or rejecting a particular fence. However, do not let other coerce you with humanmade rules. And ask God to help you see if you are subtly coercing or judging others with your own fences. The existential experience through which faith breaks into human life is estrangement. There is no faith without an intrinsic in spite of and the courageous affirmation of oneself in the state of ultimate concern. Existential doubt and faith are poles of the same reality, the state of ultimate concern. #RandolphHarris 13 of 20

Faith is the positive realization of what is negatively expressed in terms of estrangement. Whoever plunges into oneself breaks through the surface and sinks from depth to depth. The wise person of all ages have found that they were not what they believed themselves to be. The drama of humans are that they are not what they themselves to be. There is a disruption between essence and existence. There are all sorts of disruptions in our psychical depths. Unbelief is hybris, of dynamics from force, of individualization from participation. The vanity of human existence has been universally described and deplored. Life does not appear as a unity, but as a conundrum. The puzzling fragments of life have to be deciphered. And this is all the more difficult as every person is a fragment themselves…a riddle to themselves. Existential philosophers have analysed estrangement and anguish more thoroughly than had been done before, and have reached nearer to the meaning of faith than many others. The existential thinker is the interested or passionate thinker. The passionately living person knows the true nature of humans and life. Interest, passion, indirect communication: there are the qualities of the existential thinker. Are they not also those of the faithful? #RandolphHarris 14 of 20

They are and yet they are not. The existential philosopher who describes the negative depths of life does only part of what faith achieves. Philosophy as such can probe depths. However, only faith can pierce through them and reach the point where depth is also height. It is proper to faith to realize that there is no estrangement without an underlying unity. The absolutely strange cannot enter into a communion. However, the estranged is striving for reunion. Estranged presupposes original oneness. This is true of reunion among people and especially of human love. It is also true of faith. Faith sees estrangement as the manifestation in our existence of our original unity. Its ultimate commitment is a commitment to that form which we are estranged and to which we remain nevertheless related. Speaking in terms of God, we shall say that infinite passion for God is, no less than the intense passion, a consequence of the objective situation, namely, of the state of separation of those who belong together and are driven towards each other in love. This then is the experience of faith: to experience that estrangement in all its forms as a veil covering our union with God, the ground of our being. Seen from inside the experience of faith, estrangement represents both original union and future reunion. #RandolphHarris 15 of 20

The state of our whole life is estrangement from others and ourselves, because we are estranged from the Ground of our being, because we are estranged from the origin and aim of our life. And we do not know where we have come from, nor where we are going. We are separated from the mystery, the depth and the greatness of our existence. We heart the voice of that depth; but our ears are closed. We feel that something radical, total and unconditioned is demanded of us; but we rebel against it, try to escape its urgency, and will not accept its promise. Sin in its most profound sense, sin as despair, abounds amongst us. Judah and Jerusalem will be punished for their disobedience—the Lord pleads for and judges His people—the daughters of Zion are cursed and tormented of their Worldliness—Compare Isaiah 3. About 559-545 Before Christ. “For behold, the Lord, the Lord of Hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole staff of bread, and the whole stay of water. The mighty human, and the human of war, the judge, and the prophet, and the prudent, and the ancient; the captain of fifty, and the honourable human, and the counselor, and the cunning artificer, and the eloquent orator. And I will give children unto them to be their princes, and babes shall rule over them. #RandolphHarris 16 of 20

“And the people shall be oppressed, everyone by another, and every one by one’s neighbour; the child shall behave oneself proudly against the ancient, and the base against the honourable. When a person shall take hold of one’s brother of the house of one’s father, and shall say: Thou hast clothing, be thou our ruler, and let not this ruin come under thy hand—in that day shall one swear saying: I will not be a healer; for in my house there is neither bread nor clothing; make me not a ruler of the people. For Jerusalem is ruined, and Judah is fallen, because their tongues and their doings have been against the Lord, to provoke the eyes of his glory. The show of their countenance doth witness against the, and doth declare their sin to be even as Sodom, and they cannot hide it. Wo unto their souls, for they have rewarded evil unto themselves! Say unto the righteous that it is well with them; for they shall eat the fruit of their doings. Wo unto the wicked, for they shall perish; for the reward of their hands shall be upon them! And my people, children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err and destroy the way of thy paths. The Lord standeth up to plead, and standeth to judge the people. #RandolphHarris 17 of 20

“The Lord will enter into judgment with the ancients of his people and the princes therefor; for ye have eaten up the vineyard and the spoil of the poor in your houses. What mean ye? Ye beat my people to pieces, and grind the faced of the poor, saith the Lord God of Hosts. Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet—therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts. In that day the Lord will take away the bravery of their tinkling ornaments, and cauls, and round tires like the Moon; the chains and the bracelets, and the mufflers; the bonnets, and the ornaments of the legs, and the head bands, and tablets, and the ear-rings; the rings, and nose jewels; the changeable suits of apparel, and the mantles, and the wimples, and the crisping-pings; the glasses, and the fine linen, and hoods, and the veils. And it shall come to pass, instead of sweet small there shall be stink; and instead of a gridle, a rent; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth; burning instead of beauty. Thy people shall fall by the sword and thy mighty in the war. And her gates shall lament and mourn; and she shall be desolate, and shall sit upon the ground,” reports 2 Nephi 13. 1-26. #RandolphHarris 18 of 20

Glorious God, My Covenant Lord, all Thy promises in Christ Jesus are yea and amen, and all shall be fulfilled. Thou hast spoken them, and they shall be done, commanded, and they shall come to pass. Yet I have often doubted Thee, have lived at times as if there were no God. Lord, please forgive me that death in life, when I have found something apart from Thee, when I have been content with ephemeral things. However, through Thy grace I have repented; Thou hast given me to read my pardon in the wounds of Jesus, the ground of my life, the spring of my hope. Teach me to be resigned to Thy will, to delight in Thy law, to have no will but Thine, to believe that everything Thou doest is for my good. Help me to leave my concerns in Thy hands, for Thou hast power over evil, and bringest from it an infinite progression of good, until Thy purposes are fulfilled. Bless me with Abraham’s faith that staggers not at promises through unbelief. May I not instruct Thee in my troubles, but glorify Thee in my trials; grant me a distinct advance in the divine life; may I reach a higher platform, leave the mist of doubt and fear in the valley, and climb to hill-tops of eternal security in Christ by simply believing He cannot lie, nor turn from his purpose. #RandolphHarris 19 of 20

Please give me the confidence I ought to have in Christ who is worthy to be praised, and who is blessed for evermore. O Thou most clement, Who recallest the erring Thou most merciful, Who despiest not sinners, we rely on Thine own promise, O Lord, that Thou wilt give pardon to the penitent. May all who seek Thee find Thee. Have mercy, O Lord, upon Thy servants—that all their wickedness may be put away, and they may be so protected by the defence of Thy compassion, that they may go on to perfection in the keeping of Thy commandments; so that in this life they may avoid all misdeeds, and may one day come without confusion before the presence of Thy glory. That Thou wouldest bring back the erring into the way of salvation: We beseech Thee, hear us please. O God, Who delightest in the devotion of the faithful, please make Thy people, we pray to Thee, to be devoted to Thy holy things; that they who depart from their duties by ungodly depravity of mind, may be converted by Thy grace, and return from the snares of the devil wherein they are held captive; through Jesus Christ our Lord. May Thy perpetual gifts, O Lord, be confirmed to Thy faithful servants, that in receiving them they may seek Thee, and in seeking Thee may endlessly receive them; through Jesus Christ our Lord. #RandolphHarris 20 of 20

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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

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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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Would it Not be Better to Stay Peacefully at Home, and Not Roam about the World Seeking Better Bread Made of Wheat?

April 27, 2020 3:30 am

Nothing else can quite substitute for a new well-chosen, well-timed, sincere words of praise. They are absolutely free—and worth a fortune. Chicago was a time of great learning for me. I had ample opportunity to test out many hypotheses. I greatly expanded the empirical testing of our therapeutic hypotheses, which we had begun earlier. I developed a rigorous theory of therapy and the therapeutic relationship. I had set forth the necessary and sufficient conditions of therapeutic personality change, all of them personal attitudes, not professional training. This was a rather presumptuous paper, but it presented hypotheses to be tested and sparked much research over the next fifteen years, which in general been confirming. It was a period when, at the urging of my students, I became acquainted with Martin Buber (first in writings and then personally) and with Soren Kierkegaard. I felt greatly supported in my new approach, which I found to my surprise was a home-grown brand of existential philosophy. Finally, it was a period of great learning in my personal life. A badly bundled therapeutic relationship—really nontherapeutic—thrust me into a deep internal personal crisis, and finally into therapy with one of my colleagues. #RandolphHarris 1 of 19

I now learned just what it was like to experience on ne day a tremendous surge of fresh insight, only to seem to lose it all the next in a wave of despair. However, as I slowly came out of this, I at last learned what many people, fortunately, learn first. I learned that not only could I trust clients and staff and students, but I could also trust myself. Slowly I learned to trust the feelings, the ideas, the purposes that continually emerge in me. It was not an easy learning, but a most valuable and continuing one. I found myself becoming much freer, more real, more deeply understanding, not only in my relationships with my clients but also with others. All of these learnings I have mentioned carried over increasingly in my relationships with groups—first the workshops we started in Chicago, then in groups with which I have been so much involved in recent years. They have all been encounter groups, long before the term was coined. I will quickly cover the years at the University of Wisconsin and in La Jolla. At Wisconsin I rediscovered what I had learned in Chicago—that by and large most psychologists are not open to new ideas. Perhaps this is true of me too, though I have struggled against that defensive tendency. However, students, as before, were most responsive. #RandolphHarris 2 of 19

In one experience at Wisconsin, I violated one of the learnings I had so painfully acquired, and discovered what disaster that can bring. In the large research tea assembled for the task of studying psychotherapy with schizophrenics, I gave authority and responsibility the climate of close, open, interpersonal communication which is fundamental for carrying such responsibility. Then, as serious crises developed, I made the fatal mistake of trying to draw back into my own hands the authority I had given the group. Rebellion and chaos were the very understandable results. It was one of the most painful lessons I have every learned—a lesion in how not to carry on participative management of enterprise. In La Jolla, my experience has been much happier. A highly congenial group eventually formed the Center for Studies of the Person, a most unusual and exciting experiment. I will describe only its interpersonal aspects, because it would be impossible to describe all the activities of its member, which range from Kenya to Rome to Ireland, from New Jersey to Colorado to Seattle, from psychotherapy to writing to esoteric research, from consulting with organizations to leading of all kinds, from learning group facilitation to igniting revolutions in educational methods. #RandolphHarris 3 of 19

Psychologically, we are a close community, supporting each other but criticizing each other just as openly. Although our director has routine responsibilities, no one is in authority over anyone else. Everyone can do as one wishes, alone or in concert with others. Everyone is responsible for one’s own support. Currently we have only one small grant, and that from a private foundation. We do not like the strings—often initially invisible—that are attached to large or government grants. There is absolutely nothing holding us together except a common interest in the dignity and capacity of persons and the continuing possibility of deep and real communication with each other. To me it is a great experiment in building a functioning group—a nonorganization really—entirely based on the strength of interpersonal sharing. However, I could easily go one too long in my enthusiasm. There has been one other input to my learning which I should like to mention. It was first brought to my attention many years ago by Leona Tyler, who, in a personal letter, pointed out to me that my thinking and action seemed to be something of a bridge between Eastern and Western thought. This was a surprising idea, but I find that in more recent years I have enjoyed some of the teaching of Buddhism, of Zen, and especially the sayings of Lao-tse, the Chinese sage who lived some twenty-five centuries ago. #RandolphHarris 4 of 19

Let me quote a few lines of Lao-tse’s thoughts to which I resonate very deeply: “It is as though he listened and such listening as his enfolds us in a silence what we are meant to be.” One statement combines two of my favourite thinkers. Martin Buber endeavours to explain the Taoist principle of wu–wei, which is really the action of the whole being, but so effortless wen it is most effective that it is often called the principle of “nonaction,” a rather misleading term. Dr. Buber, in explain this concept, says: “To interfere with the life of things means to harm both of them and oneself…He who imposes himself has the small, manifest might; he who does not impose himself has the great, secret might. The perfected man…does not interfere in the life of beings, he does not impose himself on them, but he ‘helps all beings to their freedom (Loa-tse).’ Though his unity, he leads them, too unity, he liberates their nature and their destiny he releases Tao in them.” I supposed that my effort with people has increasingly been to liberate “their nature and their destiny.” Or, if one is seeking a definition of an effective group facilitator, one need look no further than Lao-tse: “A leader is best when people barely know that he exists, not so good when people obey and acclaim him, worst when they despise him…but of a good leader, who talks little, when his work is done, his aim fulfilled, they will also say, ‘We did this ourselves.’” #RandolphHarris 5 of 19

However, perhaps my favourite saying, which sums up many of my deeper beliefs, is another from Lao-tse: “If I keep from meddling with people, they take care of themselves, if I keep from commanding people, they behave themselves, if I keep from preaching at people, they improve themselves, if I keep from imposing on people, they become themselves.” I will admit that this saying is an oversimplification yet for me it contains the sort of truth which we have not yet appreciated in our Western culture. The intensity of the feeling of inner coercion in some in Western culture depends on the extent to which the personality is cramped by the authoritative control of the idealized image. It would be hard to overestimate this pressure. It is worse than any external coercion because the latter permits inner freedom to be retained. Patients are for the most part unaware of the feeling, but one can gauge its power by their relief when it is removed and a measure of inner freedom acquired. The coercion may be externalized on the one hand by imposing pressure upon others. This can have the same outward effect as a neurotic craving for domination, but though both may be present they differ in that coercion which represents an externalization of inner pressure is not primarily a demand for person obedience. #RandolphHarris 6 of 19

The inner pressure consists chiefly in imposing he same standards upon others as those under which the person oneself chafes—and with the same disregard for their happiness. Puritan psychology is a well-known illustration of this process. Equally important is the externalization of this inner compulsion in the form of hypersensitivity to anything in the outside World that even faintly resembles duress. As every observant person knows, such hypersensitivity is common. Not all of it stems from self-imposed coercion. Usually there is an element of experiencing one’s own power drive in others and resenting it. In detached personalities we think primarily of the compulsive insistence upon independence that would necessarily make them sensitive to any outside pressure. Externalization of an unconscious self-imposed constraint is a source that is more hidden and more often neglected in analysis. This is particularly regrettable since it often constitutes an influential undercurrent in the relationship between patient and analyst. The patient is likely to keep on invalidating every suggestion made by the analyst even after the more obvious sources of one’s sensitivity on this score have been analyzed. The subversive battle set afoot in this even is all the more severe because the analyst actually does want to bring about change in the patient. #RandolphHarris 7 of 19

One’s honest assertion that one merely wants to help the patient retrieve oneself and the inner spring of one’s life is of little avail. Might one, the patient, not succumb to some inadvertently exerted influence? The fact is that since one does not know what one “really” is, one cannot possibly be selective in what one accepts or rejects, and no amount of care on the analyst’s part to refrain from imposing any personally held belief will make a difference. And since one also does not know that one labours under an inner coercion which has set one in a certain pattern, one can only rebel indiscriminately against every external intent to change one. Needless to say, this futile battle appears not only in the analytical situation but is bound to occur in greater or less degree in any close relationship. It is the analysis of this inner process that will finally the ghost. To complicate matters, the more a person tends to comply with the exacting demands of one’s idealized image the more will one externalize such compliance. One will be eager to measure up to what the analyst—or anybody else, for that matter—expects of one or what one believes they expect of one. One may appear amenable or even gullible but at the same time one will pile up secret resentment against this “coercion.” The result may be that one will eventually come to see everyone in a dominating role and be universally resentful. #RandolphHarris 8 of 19

What, then, does a person gain by externalizing one’s inner constraint? As long as one believes it comes from outside one can rebel against it, even if only by way of mental reservation. Similarly, a restriction externally imposed can be avoided; an illusion of freedom can be maintained. However, more significant is the factor cited above: to admit the inner coercion would mean to admit that one is not one’s idealized image, with all the consequences that entails. It is an interesting question whether and to what extent the strain of this inner compulsion, too, is expressed in physical symptoms. My own impression is that it is a contributing factor in asthma, high blood pressure, and constipation, but my experience here is limited. It remains for us to discuss the externalization of the various features that stand in contrast to one’s idealized image. This on the whole effected by simple projection—that is, by experiencing them in others or by holding others responsible for them. The two processes do not necessarily go together. In the following examples we may have to repeat certain things we have already said in this connection, as well as others that are commonly known, but the illustrations will help us to arrive at a deeper understanding of the meaning of projection. This method has become famous, the so-called “psychology of depth.” #RandolphHarris 9 of 19

It leads us from the surface of our self-knowledge into levels where things are recorded which we knew nothing about on the surface of consciousness. It shows us traits of character which contradict everything that we believed we knew about ourselves. I can help us to find the way, because it cannot guide us to the deepest ground of our being and of all being, the depth of life itself. The name of this infinite and inexhaustible depth and ground of all being is God. That depth is what the word God means. And if that word has not much meaning for you, translate it, and speak of the depths of your life, of the source of your being, of your ultimate concern, of what you take seriously without any reservation. Perhaps, in order to do so, you must forget everything traditional that you have learned about God, perhaps that word itself. For if you know that God means depth, you know much about Him. You cannot then call yourself an atheist or unbeliever. For you cannot think or say: Life has no depth! Life itself is shallow. Being itself is surface only. If you could say this in complete seriousness, you would be an atheists; but otherwise you are not. He who knows about depth of the World and depth of our souls. However, we are only in a World through a community of people. And we can discover our souls only through he mirror of those who look at us. There is no dept of life without the depth of the common life. #RandolphHarris 10 of 19

We usually live in history as much on the surface as we live our individual lives. We understand our historical existence as it appears to us, and not as it really is. The stream of daily news, the waves of daily propaganda, and the tides of conventions and sensationalism keep our minds occupied. The noise of these shallow waters prevents us from listening to the sounds out of the depth, to the sounds of what really happens in the ground of our social structure, in the longing hearts of the masses, and in the struggling minds of those who are sensitive to historical changes. Our ears are as deaf to the cries out of the social depth as they are to the cries out of the depth of our souls. We leave the bleeding victims of our social system as lone, after we have hurt them without hearing their cries in the noise of our daily lives, as we do our own bleeding souls. We believed once that we were living in a period of unavoidable progress to a better humanity. However, in the dept od our social structure the forces of destruction had already gathered strength. It once seemed as if human reason had conquered nature and history. However, this was surface only; and in the depth of our community the rebellion against the surface had already begun. We produced ever better and ever more perfect tools and means for the life of humankind. #RandolphHarris 11 of 19

However, in the depth they had already turned into means and tools for human’s self-destruction. Decades ago prophetic minds looked into the depth. Painters expressed their feeling of the coming catastrophe by disrupting the surface of humans and nature in their pictures. Poets used strange, offensive words and rhythms in order to throw light upon the contrast between what seemed to be and what really was. Beside the psychology of depth, a sociology of depth arose. However, it is only now, in the decade in which the most horrible social Earthquake of all times has grasped the whole of humankind, that the eyes of the nations have been opened to the depth below them and to the truth about their historical existence. Yet still there are people, even in high places, who turn their eyes from this depth, and who wish to return to the disrupted surface as through nothing had happened. However, we who know the depth of what has happened should not be content to rest upon the level that we have reached. We might become despairing and self-despising. Let us rather plunge more deeply into the ground of our historical life, into the ultimate depth of history. The name of this infinite and inexhaustible ground of history is God. That is what the word means, and it is that to which the words Kingdom of God and Divine Providence point. #RandolphHarris 12 of 19

And if these words do not have much meaning for you, translate them, and speak of the depth of history, of the ground and aim of our social life, and of what you take seriously without reservation in your moral and political activities. Perhaps you should call this depth hope, simply hope. For if you find hope in the ground of history, you are untied with the great prophets who were able to look into the depth of their times, who tried to escape it, because they could not stand the horror of their visions, and who yet had the strength to look to an even deeper level and there to discover hope. Their hope did not make them feel ashamed. And no hope shall make us ashamed, if we do not find it on the surface where fools cultivate vain expectations, but rather if we find it in the depth where those with trembling and contrite hearts receive the strength of a hope which is truth. These last words shall lead us to the other meaning that the words “deep” and “depth” have in both secular and religious language: the depth of suffering which is the door, the only door, to the depth of truth. That fact is obvious. It is comfortable to live on the surface so long as it remains unshaken. It is painful to break away from it and to descend into an unknown ground. The tremendous amount of resistance against that act in every human beings and the many pretexts invented to avoid the road into the dept are natural. #RandolphHarris 13 of 19

The pain of looking into one’s own depth is to intense for most people. They would rather return to the shaken and devastated surface of their former lives and thoughts. The same is true of social groups who create all kinds of ideologies and rationalizations in order to resist those who would lead them to the road to the depth of their social existence. They would rather cover the breaches in their surface with small remedies than to dig into the ground. The prophets of al time can tell us of the hating resistance which they provoke by their daring to uncover the depths of social judgment and social hope. And who can really bear the ultimate depth, the burning fire in the ground of all being, without saying with prophet, “Woe unto me! For I am undone. For mine eyes have seen the Lord of Hosts!” “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery…You, my brothers, were called to be free. However, do not use your freedom to indulge the sinful nature; rather, serve one another in love,” reports Galatians 5.1,13. In the year 1215, English barons forced King John to sign a historic document, the Magna Charta, giving his assent to a charter of civil liberties for the English people. He did not to this freely and voluntarily, but actually under duress from the English nobles who had confronted him about his totalitarian and unjust rule. #RandolphHarris 14 of 19

The apostle Paul’s letter to the Galatians has been called the great charter of religious freedom, the Christian Declaration of Independence, and the Magna Charta of the church. The freedom set forth in Galatians is not freedom from God, but from those who insist on some form of legalism in the life of a believer. The legalism the Galatian believers were in danger of succumbing to was the teaching that believers must be circumcised and keep the law of Moses in order to be saved. Paul wrote the letter to the Galatians to refute that heresy. Yes, it was heresy, and Paul felt so strongly about it he called down a divine curse on those who were teaching it: “But even if we or an Angel from Heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!” reports Galatians 1.8. Paul took a strong stand for the cause of freedom against this form of legalism when he wrote, “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery,” reports Galatians 5.1. And he was calling them from this form of legalism when he said, “You, my brothers, were called to be free,” reports Galatians 5.13. #RandolphHarris 15 of 19

We have gotten beyond the Galatian brand of legalism today. We have not resurrected circumcisions as a requirement for salvation, and we are clear that salvation is by grace through faith in Christ apart from keeping the law. Instead, we have developed another brand of legalism, a brand that is concerned, not with salvation, but with how we live the Christian life. I call this “evangelical legalism” (a contradiction in terms, I realize—nevertheless the phrase fits the problem). Here is how I describe our form of legalism. Legalism is, first of all, anything we do or do not do in order to earn favour with God. It is concerned with rewards to be gained or penalties to be avoided. This is a legalism we force on ourselves. Second, legalism insists on conformity to humanmade religious rules and requirements, which are often unspoken but are nevertheless very real. To use a more common expression, it requires conformity to the “do’s and do nots” of our particular Christian circle. We force this legalism on others or allow others to force it on us. “YEA, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother’s divorcement? To whom have I put thee away, or to which of my creditors have I sold you? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. #RandolphHarris 16 of 19

“Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make their rivers a wilderness and their fish to stink because the waters are dried up, and they die because of thirst. I clothe the Heavens with blackness, and I make sackcloth their covering. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned. He Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiter, and my cheeks to them that plucked off some of the hair. I hid not y face from shame and spitting. For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed. And the Lord is near, and he justifieth me. Who will content with me? Let us stand together. Who is mine adversary? Let him come near me, and I will smite him with the strength of my mouth. For the Lord God will help me. And all they who shall condemn me, behold, all they shall wax old as a ferment, and the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? #RandolphHarris 17 of 19

“Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks which ye have kindled. This shall ye have of mine hand—ye shall lie down in sorrow,” 2 Nephi 7.1-11. Giver of all, another day is ended and I take my place beneath my great redeemer’s cross, where healing streams continually descend, where balm is poured into every wound, where I wash anew in all-cleansing blood, assured that Thou seest in me no spots of sin. Yet a little while and I shall go to Thy home and be no more seen; help me to gird up the loins of my mind, to quicken my step, to speed as if each moment were my last, that my life be joy, my death glory. I thank Thee for the temporal blessings of this World—the refreshing air, the light of the Sun, the food that renews strength, the raiment that clothes, the dwelling that shelters, the sleep that gives rest, the starry canopy of night, the Summers breeze, the flowers’ sweetness, the music of following streams, the happy endearments of family, kindred, friends. Things animate, things inanimate, minister to my comfort. My cup runs over. Suffer me not to be insensible to these daily mercies. Thy hand bestows blessings: Thy power averts evil. #RandolphHarris 18 of 19

I bring my tribute of thanks for spiritual graces, the full warmth of faith, the cheering presence of Thy Spirit, the strength of Thy restraining will, Thy spiking of hell’s artillery. Blessed be my sovereign Lord! Almighty and everlasting God, the Guardian of souls, Who in Thy love dost correct, by scourging, those whom Thou receives; we call upon Thee, O Lord, that it may please Thee to bestow Thy healing on the soul of Thy servants, who suffer in their bodies from weakness, and the forces of pains, and the pangs of infirmity. Grant them, O Lord, Thy grace, that their soul, in the hour of its departure from the body, many attain to be presented by the hands of holy Angels, clear from all stains of deadly sin, unto Thee Who gavest it; through our Lord. Almighty and everlasting God, Who hast been pleased to breathe into a being a soul according to Thy likeness, do Thou, while at Thy bidding dust returns to dust, command Thine image to be associated with Thy Saints and elect in an everlasting home; and gently and tenderly receive it as it returns from the land of Egypt unto Thee, and send Thy holy Angels to meet it, and show it the way of righteousness, and open the gates of Thy glory. #RandolphHarris 19 of 19

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Randolph Harris II International Institute

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