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And I Want Just to Call You ‘Cause We Go Together Just Like Jam and Bread or Maybe Birds of a Feather!

January 9, 2020 1:39 am

Accept the pain, cherish the joys, resolve the regrets; then can come the best of benedictions. As you simplify your life, the laws of the Universe will be simpler. There is only a slight difference between keeping your chin up and sticking your neck out, but it is a difference worth knowing. All of us try to feel, and pretend to feel, but we seldom do so alone. Most often we do it when we exchange gestures or signs of feelings with others. Taken together, emotion work, feeling rules, and interpersonal exchange make up our private emotional system. We bow to each other not only from the waist but from the heart. Feeling rules set out what is owed in gestures of exchange between people. They enable us to assess the worth of an outward tear or an inward attempt to feel sad for people who are inappropriate behavior. Looking at a bright light to make a tear glisten is a mark of homage, a way of paying respect to those who proclaim that sadness is owed. More generally, it is a way of paying respects to a rule about respect paying. In psychological “bowing,” feeling rules provide a baseline for exchange. There are two types of exchange—straight and improvisational. In straight exchange, we simply use rules to make an inward bow; we do not play with them. In improvisational exchange, as in improvisational music, we presuppose the rules and play with them, creating irony and humor. However, in both types, it is within the contact of feeling rules that we make our exchange and settle our accounts. #RandolphHarris 1 of 19

In our society, some unmeant gestures occur in such a wide variety of performances and convey impressions that are in general so incompatible with the ones being fostered that these inopportune events have acquired collective symbolic status. First, performer may accidentally convey incapacity, impropriety, or disrespect by momentarily losing muscular control of oneself. One may trip, stumble, fall; one may belch, yawn, make a slip of the tongue, scratch oneself, or be flatulent; one may accidentally impinge upon the body of another participant. Secondly, the performer may act in such a way as to give the impression that one is too much or too little concerned with the interaction. One may stutter, forget one’s lines, appear nervous, or guilty, or self-conscious; one may give way to inappropriate outbursts of laughter, anger, or other kinds of affect which momentarily incapacitate one as an interactant; one may show too much serious involvement and interest, or too little. Thirdly, the performer may allow one’s presentation to suffer from inadequate dramaturgical direction. The setting may not have been put in order, or may have become readied for the wrong performance, or may become deranged during the performance; unforeseen contingencies may cause improper timing of the performer’s arrival or departure or may cause embarrassing lulls to occur during the interaction. #RandolphHarris 2 of 19

Performances differ, of course, in the degree of item-by-item expressive care required of them. In the case of some international cultures, we are ready to see a high degree of expressive coherence. Granet, for example, suggests this of filial performances in China: Their fine toilet is in itself a homage. Their good deportment will be accounted an offering of respect. In the presence of parents, gravity is requisite: one must therefore be careful not to belch, to sneeze, to cough, to yawn, to blow one’s nose nor to spit. Every expectoration would run the risk of soiling the paternal sanctity. It would be a crime to show the lining of one’s garments. To show the father that one is treating him as a chief, one ought always to stand in his presence, the eyes right, the body upright upon the two legs, never daring to lean upon any object, to bend, nor to stand on one foot. It is thus that with the low and humble voice which becomes a follower, one comes night and morning to pay homage. After which, one waits for orders. Wen we commence a relationship with somebody for some purpose, we begin in a role, as teacher, or as customer, or as helper. In that sense each participant has a role to fulfill. A third party looking at this transaction can watch it and say, “You are fulfilling the role of the helper, and he or she is fulfilling the role of the helpee.” #RandolphHarris 3 of 19

I may be aware I am supposed to fulfill the role of helper, but I can do this in a way that expressed my genuine commitments and intentions and in my idiosyncratic way. It is the difference between taking a role and playing a role. To take a role is a commitment to a task; to play a role is a charade. Some people lose zest when they feel they can only work in a cut-and-dried, stereotyped way. In due time one outgrows that stereotype way. If one feels one must stick to that stereotyped way, it makes one sick. This is why many nurses, psychotherapists, doctors, and teachers ultimately get fed up with their professions. They lose zest because they feel that they have got to keep up the appearance of the role of a teacher, a nurse, a doctor, a therapist in some stereotyped way. When they do that, what they are telling you is that they are more committed to imitating the role than they are carrying out their professional commitment, that is [to] bring about results. When your commitment is to goals, and not means, you cannot help but be eccentric, idiosyncratic, offbeat, oddball, and creative. In contrast, in persons in whom the craving for prestige is uppermost, hostility usually takes the form of a desires to humiliate others. This desire is paramount in those persons whose own self-esteem has been wounded by humiliation and who have thus become vindictive. #RandolphHarris 4 of 19

Usually they have gone through a series of humiliating experiences in childhood, experiences that may have had to do either with the social situation in which they grew up—such as belonging to a underrepresented group, or being themselves poor but having wealthy relatives—or with their own individual situation, such as being discriminated against for the sake of other children, being spurned, being treated as a plaything by the parents, being sometime privileged, and other times shamed and snubbed. Often experience of this kind are forgotten because of their painful character, but they reappear in awareness if the problems concerning humiliation are clarified. In adult neurotics, however, never the direct but only indirect results of these childhood situations can be observed, results which have been reinforced by passing through a “vicious circle”: a feeling of humiliation; a desire to humiliate others; enhanced sensitivity to humiliation because of a fear of retaliation; enhanced wish to humiliate others. The tendencies to humiliate are deeply repressed, usually because the neurotic, knowing from one’s own sensitivity how hurt and vindictive one feels when humiliated, is instinctively afraid of similar reactions in others. Nevertheless some of these tendencies may emerge without one’s being conscious of it: in an inadvertent disregard of others, such as letting them wait, in inadvertently bringing others into embarrassing situations, in letting others feel dependent. #RandolphHarris 5 of 19

Even if the neurotic is completely unaware of wishing to humiliate others or of having done so, one’s relations with them will be pervaded by a diffuse anxiety which is revealed in a constant anticipation of rebuke or humiliation for oneself. Inhibitions resulting from this sensitivity to humiliation often appear in the form of a need to avoid anything which might possibly seem humiliating to others; such a neurotic, for example, may be incapable of criticizing, of refusing an offer, of dismissing an employee, with the result that one often appears overconsiderate or over-polite. Finally, a tendency to humiliate may be hidden behind a tendency to admire. Since inflicting humiliation and bestowing admiration are diametrically opposed, the latter offers the best means of eradicating or concealing tendencies toward the former. This is the reason also why both these extremes are frequently to be found in the same person. There are several ways in which the two attitudes may be distributed, the reasons for the distribution being dependent on the individual. They may appear separately in different periods of life, a period of a general contempt for people succeeding a period of hero-worship; there may be admiration for men and contempt for women, or vice versa; or there maybe blind admiration for one or two persons, and just as blind a contempt for the rest of the World. #RandolphHarris 6 of 19

It is in the process of analysis that one can observe that the two attitudes in reality exist together. A patient may at the same time blindly admire and despise the analyst, either suppressing one of the two feelings or vacillating between them. In the striving for possession hostility usually takes the form of a tendency to deprive others. The wish to cheat, steal from, exploit or frustrate others is not in itself neurotic. It may be culturally patterned, or it may be warranted by the actual situation, or it may normally be considered a question of expediency. In the neurotic person, however, these tendencies are highly charged with emotion. Even if beneficial advantages one derives from them are sight or irrelevant one will feel elated and triumphant if one meets with success; in order to find a bargain, for example, one may spend time and energy entirely disproportionate to the amount saved. One’s satisfaction at success has two sources: a feeling that one has outwitted others, and a feeling that one has injured others. This tendency to deprive others takes many forms. The neurotic person will feel resentment toward a physician if one is not treated gratuitously, or for less than one is able to pay. One will feel anger toward one’s employees if they are not willing to work overtime without pay. In relations with friends and children the exploiting tendency is often justified by alleging that they have an obligation toward one. #RandolphHarris 7 of 19

The ordinary aspirant, whose intuition is not sufficiently developed, should test the person one proposes to accept as one’s master. This will require one to watch the other closely for a period of time. In some cases a week will give the answer, in others three months will be needed. In all cases, the aspirant ought not to commit oneself until one has enough evidence that one is committing oneself rightly. Those who lack the innate discernment or wide experience needed to detect the real character and true capacity of a master, should wait sufficiently long an seek outside advice before entrusting themselves to one. The faith that God is working through a particular being can be tested for its validity by watching one, for a sufficient length of time, what happens to those who reject one utterly or respond to one ardently. In their excessive eagerness to discover a master, they fail to practice discernment. However, wait for the true master requires a certain patience and strength. A true self-actualized person is hard to find. A false one, drooling one’s plagiarism or one;s platitudes, is easy to find. Do not fear failure so much that you refuse to try new things. The saddest summary of a life contains three descriptions: could have, might have, and should have. #RandolphHarris 8 of 19

Parents may actually destroy their children’s lives by demanding sacrifices on such a basis, and even if the tendency does not appear in such destructive forms, any mother who acts according to the belief that the child exist to give her satisfaction is bound to exploit the child emotionally. A neurotic of this kind may also tend to withhold things from others, withhold money which one ought to pay, information which one could give, pleasures of the flesh which one has led another to expect. The presence of robbing tendencies may be indicated by repeated dreams of stealing or one may have conscious impulses to steal, which one checks; one may actually have been a kleptomaniac at some period. Persons of this general type are often unaware that they purposely deprive others. The anxiety connected with their wish to do so may result in an inhibition as soon as something is expected of them, so that, for example, they forget to buy an expected birthday present, or they become impotent if a woman is willing to yield to them. This anxiety, however, does not always lead to an actual inhibition, but may become apparent in a lurking fear that they are exploiting or depriving others, as indeed they are, though consciously they would indignantly repudiate such an intention. #RandolphHarris 9 of 19

A neurotic may even have this fear concerning certain of one’s activities in which these tendencies are actually not present, at the same time remaining unaware that in other activities one does exploit or deprive other people. These tendencies to deprive others are accompanied by an emotional attitude of begrudging envy. Most of us will feel some envy if others have certain advantages which we should like to have ourselves. With the normal person, however, the emphasis lies on the fact that one wishes to have these advantages oneself; with the neurotic the emphasis lies on the fact that one begrudges them to others, even if one does not want them at all. Mothers of this kind often begrudge the gaiety of their children and tell them that “those who sing before breakfast will cry before supper.” The neurotic will try to disguise the crudity of one’s begrudging attitude by putting it on the basis of a justified envy. The advantage of others, whether it concerns a doll, a girl, leisure or a job, appears so glorious and desirable that one feels entirely justified in one’s envy. This justification is possible only with the help of some inadvertent falsification of facts: an under-estimation of what one has oneself, and an illusion that the advantages of others are the really desirable ones. The self-deception may go so far as to make ne actually believe that one is in a miserable state because one fails to have the one advantage in which another person surpasses one, completely forgetting that in all other respects one would not like to change with the other. #RandolphHarris 10 of 19

The price one has to pay for this falsification is incapacity to enjoy and appreciate the possibilities for happiness that are available. This incapacity, however, serves to protect one from the much-feared envy of others. One does not deliberately keep oneself from satisfaction with what one has, as many normal persons who have good reason to protect themselves against the envy of certain persons, and therefore misrepresent their real situation; one does a thorough job of it, and really deprives oneself of any enjoyment. Thus one defeats one’s own ends: one wants to have everything, but in consequence of one’s destructive drives and anxieties one emerges at the end with empty hands. Love, power, and justice are metaphysically speaking as old as being itself. They preceded everything that is, and they cannot be derived from anything that is. They have ontological dignity. And before having received ontological dignity they had mythological meaning. They were gods before they became rational qualities of being. The substance of their mythological meaning is reflected in their ontological significance. Dike, the goddess of justice, receives Parmenides when he is introduced into truth itself. For there is no truth without the form of truth, namely justice. And being-itself, according to the same philosopher, is kept within the bondage of eternal laws. #RandolphHarris 11 of 19

The logos of being is the power which keeps the World going and the city alive, according to Heraclitus, and Mind is the divine power which swings the wheel of being, according to Xenophanes. According to Empedocles, it is hate and love, separation, and reunion which determine the movements of the elements. Love, power, and justice are ever repeated subjects of ontology. There is hardly a leading philosopher who does not put them into they very foundations of one’s thought. In Plato we find the doctrine of eros as the power which drives to the union with the true and the good self. In his interpretation of ideas as the essences of everything, he sees them as the power of being. And justice for him is not a special virtue, but the uniting form of the individual and the social body. In Aristotle we find the doctrine of the universal eros which derives everything towards the highest form, the pure actuality which moves the World not as a cause (kinoumenon) but as the object of love (eromenon). And the movement he describes is a movement from the potential to the actual, from dynamis to energeia, two concepts which include the concept of power. Marriage under the Lordship of Christ is a mutually sanctifying relationship—it moves us toward holiness. Most of us, by the time we get married, are like a well-furnished home—and a lot of furniture needs to be tossed out to make room for the other person. #RandolphHarris 12 of 19

Marriage helps empty those rooms. Genuine marital love reveals rooms of self-centeredness. Beyond these are autonomy and self-will—an ongoing house cleaning. Marriage certainly did that for me. I had no idea how self-centered I was until I married! In fact, marriage is the one institution which tames the inveterate barbarianism of man. Over the years a good marriage can change us for the better—almost beyond recognition. There is indeed a mutual sanctification in marriage. However, the emphasis in the Scriptures is on the responsibility of a husband’s love for his wife: “to make her holy, cleansing her by he washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless,” reports Ephesians 5.21-6.9. This is what Christ will do through our divine married to Him, for at His return the washed and regenerated Church will be presented to Him in absolute perfection. This is the dealing of the romance of the ages. Meanwhile, these divine nuptials are a parable of what ought to be the loving husband’s elevating effect on his wide. He is to be the man ff the Word who lives a Godly life, praying and sacrificing for his wife. His authentic spirituality is meant to buoy her onward and upward toward the image of Christ. The man who sanctifies his wife understands that this is his divinely ordained responsibility. #RandolphHarris 13 of 19

Men (ignoring for the moment our wives’ spiritual responsibility to us), do you realize it is your responsibility to seek your wife’s sanctification? Even more, honestly, do you accept it? Marriage will reveal something about her which you already know about yourself—that she is a sinner. Marriage reveals everything: her weaknesses, her worst inconsistencies, the things others never see. Loving your spouse is not to love as a saint, but as a sinner. If we love her for her saintliness, we do not love her at all. You see your wife as you see yourself, and you love her as yourself. You realize your mutual need, and you delve into God’s Word, to listen to it with your heart and try, by His grace, to love out so that she will be encouraged by your life—and thus become an even more beautiful bride for Christ. This brings up some hard questions: Is my wife more like Christ because she is married to me? Or is she like Christ in spite of me? Has she shrunk from His likeness because of me? Do I sanctify her or hold her back? Is she a better woman because she is married to me? Is she a better friend? A better mother? Men, our call is clear: sanctifying love. A passage emphasizing the complete and absolute forgiveness of our sins is Isaiah 43.25, “I, even I, am he who blots out your transgressions, for my own sake, and remembers your sins no more.” Here God uses two expressions: He blots out our transgressions—that is, He removes them from the record—and He remembers them no more. #RandolphHarris 14 of 19

A friend of mine, because of a teenage “prank,” had a felony conviction in Canada. Later, he received a Queen’s pardon. Now, if his past is ever investigated for criminal activity, the response given is, “We have no record of this person.” His record has not just been marked “pardoned,” it has been completely removed from the file and destroyed. It has been blotted out, never to be seen again. This is what God does with our sins. When you trust in Jesus Christ as you Savior, God removes your record from the file. He does not keep it there or daily add the long list of sins you continue to commit even as a Christian. God not only blots our sins from His record, He also remembers them no more. This expression means God no longer holds them against us. The blotting out of our transgressions is a legal act. It is an official pardon from the Supreme Governor. The remembering them no more is a relational act. It is the giving up by an injured party of all sense of being offended or injured. It is a promise never to bring up, either to Himself or to you, your sins. There is a difference between not remembering and forgetting. Forgetting is passive and is something that we human beings, not being omniscient, so. “Not remembering” is active; it is a promise whereby one person (in this case, God) determines not to remember the sins of another against him. To “not remember” is simply a graphic way of saying, “I will not bring up these matters to you or others in the future.” #RandolphHarris 15 of 19

Consider a rebellious, recalcitrant student in a classroom. His acts of defiance toward the teacher may have both legal and relational consequences. Legally, he may be expelled from school. Relationally, the teacher may feel a deep sense of hostility toward the student. Even if the student is allowed to return to school (the equivalent of a pardon), the teacher may continue to hold hostility toward the student, “remembering” his rebellion and defiance. In order to gain a good standing in the classroom, the rebellious student needs to be both pardoned by the school authorities and forgiven by the teacher. On needs to have the teacher give up al sense of being offended and agree “not to remember”—for instance, not to bring up—his poor behavior. (Obviously, for this to happen, the student’s attitude and future conduct must change. However, still, the teacher must decide to not remember the past.) This, then, is similar to what God does when He blots out our transgressions and remembers our sins no more. As the Supreme Governor and Judge, God pardons us. As the offended party, God forgives us and He promises never to bring up our sins again. Through His death, Jesus not only secured our pardon with God, He also reconciled us to God. However, Paul said, “All this from God, who reconciled us to himself through Christ,” reports 2 Corinthians 5.18. God, acting in grace through the giving of His Son to die for us, was the initiator of reconciliation. #RandolphHarris 16 of 19

If you have trusted in Jesus Christ alone for your salvation, you are both justified (a legal act) and reconciled (a relational act). You are no longer condemned by God. As Paul said, “Therefore, there is now no condemnation for those who are in Christ Jesus,” Romans 8.1. In addition, you are no longer estranged from God. God is no longer against you; God is now for you. Again as Paul said, “If God is for us, who can be against us?” (8.31). Both of these wonderful changes occurred because of God’s grace and despite our sin and guilt: “[For] where sin increased, grace increased all the more” (5.20). Those who hate you do not win unless you hate them—and then you destroy yourself. Most people ask for happiness on condition. Happiness can be felt only if you do not set conditions. Come live with me, and be my love, and we will some new pleasure prove of golden sands and crystal brooks with silken lines, and silver hooks. “And there shall be a new Heaven and a new Earth; and they shall be like unto the old save the old have passed away, and all things have become new,” reports Ether 13.9. Lord Jesus Christ, Son of the living God, Who didst descend from Heaven to Earth, out of the bosom of the Father, and didst sustain five wounds upon the wood of the Cross, and shed thy precious Blood for the remission of our sins. #RandolphHarris 17 of 19

We humbly beseech Thee, God, that at the day of judgment we may be set at Thy right hand and be thought worthy to hear those sweetest words, “Come, ye blessed, into the kingdom of My Father:” Who with the same Father, who will save all beings. O Father, Thou hast made man from the glory of thyself, and when not an instrument of that glory, he is a thing of nought; no sin is greater than the sin of unbelief, for if union with Christ is the greatest good, unbelief is the greatest sin, as being cross to thy command; I see that whatever my sin is, yet no sin is like disunion from Christ by unbelief. Lord, keep me from committing the greatest sin in departing from him, for I can never in this life perfectly obey and cleave to Christ. When thou takest away my outward blessings, it is for sin, innot acknowledging that all that I have is of thee, in not serving thee through what I have, in making myself secure and hardened. Lawful blessings are the secret idols, and do mist hurt; the greatest injury is in the having, the greatest good in the taking away. In love divest me of blessings that I may glorify thee the more; remove the fuel of my sin, and may I prize the gain of a little holiness as overbalancing all my losses. The more I love thee with a truly gracious love the more I desire to love thee, and the more miserable I am at my want of love; the more I hunger and thirst after thee, the more I faint and fail in finding thee, the more my heart is broken for sin, the more I pray it may be far more broken. My great evil is that I do not remember the sins of my youth, nay, the sins of one day I forget the next. Keep me from all things that turn to unbelief or lack of felt union with Christ. #RandolphHarris 18 of 19

By the shedding of the Blood of Christ our Lord, peace has been established in Heaven and Earth. O truly precious is the Covenant of peace, which was made by the offering of that holy Blood! Not with gold, nor silver, nor gems, nor pearls, but with the Blood that gushed from the side of the Saviour. That Blood-shedding gladdened Heaven, purified Earth, and terrified hell. Today, O good Jesus, for us Thou didst not hide Thy Face from shame and spitting. Today, Jesus our Redeemer, for us Thou wast mocked, buffeted by unbelievers, and crowned with thorns. Today, O good Shepherd, Thou didst lay down Thy life on the Cross for the sheep, and wast crucified with robbers, and hadst Thy sacred hands nailed through. Today Thou was laid in the guarded sepulcher, and the Saints burst open their tombs. Today, O good Jesus, put an end to our sins, that no the day of Thy Resurrection we may joyfully receive Thy holy Body, and be refreshed with Thy sacred Blood. O Christ, the Only-begotten Son of the Unbegotten Father, Who for us wast this say slain, the Innocent for the ungodly; remember the price of Thy Blood, and bout out the sins of Thy people; and as Thou wast pleased to endure for us reproaches, spitting, bonds, blows, the scourge, the cross. The nails, the bitter cup, death, the spear, and lastly burial, vouchsafe to us wretched ones for whom Thou didst suffer this, the infinite blessedness of Heavenly kingdom; that we who bow down in reverence for Thy Passion, may be raised up to things Heavenly in the joys of Thy Resurrection. #RandolphHarris 19 of 19

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I Used to think Love was Something I Could Take or Leave Alone but Now I Could Not do without My Supply!

January 5, 2020 4:28 am

Finish each day and be done with it. You have done what you could; some blunders and absurdities have crept in; forget them as soon as you can. Tomorrow is a new day; you should begin it serenely and with too high a spirit to be encumbered with your old nonsense. Though no one can go back and make a brand new start, anyone can start from now and make a brand new end. We should be lenient in our judgment, because often the mistakes of others would have been ours had we had the opportunity to make them. What is food to one being is bitter poison to others. Every negative development in a person is to be understood as the result of damaging influences in early childhood. This has led sometimes to irrational self-accusation on the part of parents who feel guilty for every undesirable or pathological trait that appears in a child after birth, and to a tendency of people in analysis to put the blame for all their trouble on their parents, and to avoid confronting themselves with the problem of their own responsibility. Good intentions mean noting if they cover up the unconscious intentions; “honest” dishonesty demonstrates that it is not enough to have “meant” well consciously. Forces operate in beings of which one is not aware and rationalization protects one from awareness; unconscious forces are integrated in a system to which we call character. #RandolphHarris 1 of 20

Character syndromes are rooted and nourished in the particular forms of relatedness of the individual to the outside World and oneself; furthermore, inasmuch as the social group shares a common character structure (“social character”) the socioeconomic conditions shared by all members of a group mold the social character. That is where the saying, “birds of a feather flock together” comes from. Love, tenderness, sadism, masochism, ambition, curiosity, anxiety, rivalry—these and many other drives are no longer each attributed to a special instinct, but to the influence of the environment (essentially the significant persons in early childhood) via the psyche. The description given thus far suggest that character determines, the character trait, whether loving or destroying, drives a person to behave in a certain way, and the person is acting according to one’s character feels satisfied. Indeed, the character traits tells us how a person would like to behave. However, we must add an important qualification: if one could. The conflict between what we would like to do and the demands of self-interest remains crucial. We cannot always behave as we are driven to by our passions, because we have to modify our behavior to some extent in order to remain alive. The average person tries to find a compromise between what one’s character would make one want to do and what one must do in order not to suffer more or less harmful consequences. #RandolphHarris 2 of 20

The degree to which a person follows the dictates of self-preservation (ego interest) varies, of course. At one extreme the weight of the ego interest is zero; this holds true for the martyr and a certain type person who targets and terminates prominent people. At the other extreme is the opportunist for who self-interest includes everything that could make one more successful, popular, or comfortable. Between these two extremes all people can be arranged, characterized by a specific blend of self-interest and character-rooted passions. How much a person represses one’s passionate desires depends not only on factors within oneself but on the situations; if the situation changes, repressed desires become conscious and are acted out. This holds true, for instance, for the person with a sadistic-masochistic character. Everybody knows the type of person who is submissive to one’s boss and sadistically domineering to one’s wife and children. Another case in point is the change that occurs in character when the total social situation changes. The sadistic character who may have posed as a meek or even friendly individual may become a fiend in a terroristic society in which sadism is valued rather than deplored. Another may suppress sadistic behavior in all visible actions, while showing it in a subtle expression of the face or in seemingly harmless and marginal remarks. #RandolphHarris 3 of 20

Repression of character traits also occurs with regard to the most noble impulses. In spite of the fact that the teachings of Jesus are still part of our moral ideology, a being acting in accordance with them is generally considered a fool or a neurotic; hence many people still rationalize their generous impulses as being motivated by self-interests. These considerations show that the motivating power of character traits is influenced by self-interest in varying degrees. They imply that character constitutes the main motivation of human behavior, but restricted and modified by the demands of self-interest under varying conditions. Here is possessed the fundamental difference between behaviorism and psychoanalytic characterology. Conditioning works through its appeal to self-interest, such as the desire for food, security, praise, avoidance of pain. In animals, self-interest proves to be so strong that by repeated and optimally spaced reinforcements that interest for self-preservation proves to be stronger than other instincts like pleasures of the flesh or aggression. Humans of course also behave in accordance with one’s self-interest; but not always, and not necessarily so. One often acts according to one’s passions, one’s meanest and one’s noblest, and is often willing—and able—to risk one’s self-interest, one’s fortune, one’s freedom, and one’s life in the pursuit of love, truth, and integrity—or for hate, greed, sadism, and destructiveness. In this very difference is possessed the reason conditioning cannot be a sufficient explanation for human behavior. #RandolphHarris 4 of 20

The discovery of unconscious processes and of the dynamic concept of character were radical because they went to the roots of human behavior; they were disquieting because nobody can hide any longer behind one’s good intentions; they were dangerous, because if everybody were to know what one could know about oneself and others, society would be shaken to its very foundations. Psychoanalysts is essentially a theory of unconscious strivings, of resistance, of falsification of reality according to one’s subjective needs and expectations (transference), of character, and of conflicts between passionate strivings embodied in character traits and the demands for self-preservation. Thus far, feelings of inferiority have nothing to do with any factual inferiority, but have been discussed only as the effects of a tendency to recoil from competition. Do they then have nothing to do with existing shortcomings, with a realization of actual flaws? They are in fact the result of both actual and imagined inadequacies: feelings of inferiority are a combination of anxiety-motivated belittling tendencies and a realization of existing defects. As I have emphasized several times, we cannot ultimately fool ourselves, though we may be successful in shutting certain impulses out of awareness. #RandolphHarris 5 of 20

And therefore a neurotic person of the character we have been discussing will know, deep down, that one has anti-social tendencies which one must conceal, that one is far from genuine in one’s attitudes, that one’s pretenses are quite different from the undercurrents below the surface. One’s registering of all these discrepancies is an important cause for one’s feelings of inferiority, even though one never recognizes clearly the source of the discrepancies because they arise from repressed drives. Not recognizing their source, one gives to oneself reasons for feeling inferior which are rarely the real reasons, but only a renationalization. There is another reason why one feels that one’s inferiority feelings are the direct expression of an existing deficiency. On the basis of one’s ambition one has built up fantastic notions of one’s own value and importance. One cannot help measuring one’s realistic accomplishments against one’s notions of being a genius or a perfect human being, and in this comparison one’s real acts or one’s real possibilities appear inferior. The total result of all these recoiling tendencies is that the neurotic incurs real failures, or at most does not get on as well as one should, considering one’s opportunities and one’s gifts. Others who started with one get ahead of one, have better careers, greater success. This lagging behind does not concern only external success. #RandolphHarris 6 of 20

The older one becomes the more one feels the discrepancy between one’s potentialities and one’s achievements. One feels keenly that one’s gifts, whatever they may be, are going to waste, that one is blocked in the development of one’s personality, that one does not mature as time goes on. The problem of persons around the age of forty is that they become blocked in their development. However, one has not recognized the conditions leading up to such a situation, and therefore has not found any satisfactory solution. And one reacts to the realization of this discrepancy with a vague discontent, a discontent which is not masochistic but real and proportionate. A discrepancy between potentialities and achievement may be due, as I have already pointed out, to external circumstances. However, the discrepancy which develops in a neurotic person, and which is a never-failing character of neuroses, is due to one’s internal conflicts. One’s actual failures and the consequent increasing discrepancy between potentialities and achievements inevitably give even greater force to one’s existing inferiority feelings. Thus one not only believes oneself to be, but actually is inferior to what one might be. The impact of this development is all the greater since it puts the inferiority feelings on a realistic basis. Meanwhile the other discrepancy which I have mentioned—that between high-flown ambitions and the comparatively poor reality—becomes so unbearable that it demands a remedy. As such a remedy fantasy offer itself. #RandolphHarris 7 of 20

More and more the neurotic substitutes grandiose ideas for attainable goals. The value they have for one is obvious: they cover up one’s unendurable feelings of nothingness; they allow one to feel important without entering into any competition and thus without incurring the risk of failure or success; they allow one to build up a fiction of grandeur far beyond attainable goal. It is this blind-alley value of grandiose fantasies that makes them dangerous, because the blind alley has a definite advantage for the neurotic when compared with the straightforward road. These neurotic ideas of grandeur should be distinguished from those of the normal person and those of the psychotic. Even the normal person will at times think oneself wonderful, attribute undue importance to what one is doing, or indulge in fantasies of what one might do. However, these fantasies and ideas remain decorative arabesques and one does not take them too seriously. They psychotic person with ideas of grandeur is at the other end of the line. One is convinced that one is a genius, the Emperor of Japan, Napoleon, Christ, and will reject all evidence of reality which tends to disprove one’s conviction; one will be wholly unable to comprehend any reminder that one is actually a less affluent doorman, or patient in an asylum or the object of disrespect and ridicule. If one become aware of the discrepancy at all one will decide in favor of one’s grandiose ideas, and will believe that the others do not know any better, or that they are deliberately treating one with disrespect in order to hurt one. #RandolphHarris 8 of 20

However, if therapy enables the individual to reorient one’s pattern of life and to reduce the tension and anxiety one feels regarding one’s personal problems, then the reactions of one’s automatic nervous system in, for example, a situation of stress, should also be altered. Essentially, if a change in life pattern and in internal tension occurred in therapy, this should show up in organismic changes in autonomic functioning, an area over which the individual has no conscious control. Individual who have experienced therapy develop a higher frustration threshold during their series of therapeutic contacts, and are able to recover their homeostatic balance more rapidly following frustration. After therapy, the individual is able to meet, with more tolerance and less disturbance, situations of emotional stress and frustration or stress was never considered in therapy; the more effective meeting of frustration is not a surface phenomenon but is evident in autonomic reactions which the individual cannot consciously control and of which one is completely unaware. Thus, it is predicted that if therapy enabled the individual to better handle stress at the psychological level, then this should be evident also in one’s autonomic functioning. Therefore, do not major in the minors. Experience is the name everyone gives to their mistakes. Remember to breathe not weak, snatched gasps, but deep riveting drafts. #RandolphHarris 9 of 20

Another point in which the impossibility of the theory of addition of love and justice becomes visible is the relation of love and justice to the concrete situation. Justice is expressed in principles and laws none of which can ever reach the uniqueness of the concrete situation. Every decision which is based on the abstract formulation of justice alone is essentially and inescapably unjust. Justice can be reached only if both the demand of the universal law and the demand of the particular situation are accepted and made effective for the concrete situation. However, it is love which created participation in the concrete situation. It would be completely wrong to say that love must be added to justice if the uniqueness of the situation is to be reached. For this would mean that justice as such is impossible. Actually the situation shows that justice is just because of the love which is implicit in it. However, this can e understood fully only in the context of an ontological analysis of the root meanings of both love and justice. The weight of the problems and the dangerous character of the confusions is equally obvious when we finally confront power and justice. It is in this realm of problems that the relation of law and order to justice and of all of them to power is discussed and more often confused than illuminated. The first questions is: Who gives the law in which justice is supposed to be expressed? #RandolphHarris 10 of 20

To give a law is the basic manifestation of power. However, if a group which has power gives laws, how are they related to justice? Are they not simply the expression of the will to power of this group? The Marxist theory of the State asserts that the laws of the State are tools which give social control to a ruling group. The origin of its power may be military invasion or it may be socioeconomic stratification. In both cases justice is possible only if the State has withered away and has been replaced by an administration without political power. The justice of the ruling class is injustice and, if defended, ideology. The laws it gives preserve a social order, and as long as there is no alternative social order, the laws of the ruling classes are better than chaos. The more cynical representatives of this theory interpret justice exclusively as a function of power and in no way as its judge. They accept the Marxist analysis without the Marxist expectation, and reduce justice completely to a function of power. In reaction against this removal of justice as an ultimate principle a theory has been developed which tries to separate justice from power and completely and to establish it as a self-contained system of valid judgements. Justice is an absolute, without any relation to structures of power. The absolute law, derived from the principles of the natural or rational law, does not express wat is, but it demands what should be. #RandolphHarris 11 of 20

Irrespective of power it commands and expects obedience because of its intrinsic validity. It does not express but it judges power. The contrast of these two theories about the relation of power to justice reveals the difficulty of the problem and the necessity of an ontological research into the rot meanings of power and justice. As announced before, I have led you into a jungle of problems and confusions, and, at every point, I have indicated the way out; namely, the ontological analysis of love, power, and justice. When the God we love chose to reveal Himself, He did so in creation itself and in more specific, special ways—most importantly, in the Scriptures and Jesus Christ. When we affirm that the Bible is a revelation from God, we do not simply assert that God as a person is known in and through it. We also mean that God has revealed understandable, objectively true propositions. The Lord’s Word is not only practically useful, it is also theoretically true (John 17.17). God has revealed truth to us and not just Himself. This truth is addressed to our minds and requires an intellectual grasp to understand and then apply. Because of the Bible’s nature, serious study is needed to grasp what it says. Of course, the Scripture contains easily grasped portions that are fairly straightforward. However, some of it is very difficult, intellectually speaking. In fact, Peter one said that some of Paul’s writings were intellectually challenging, hard to understand, and easily distorted (that is, uneducated in Christian theology) and unstable people (2 Peter 3.16). #RandolphHarris 12 of 20

The more a person develops the mind and the understanding of hermeneutics (the science of interpreting the Scriptures), the more one will be able to understand the meaning and significance of the Scriptures. Unfortunately, many today apparently think that hard intellectual work is not needed to understand God’s propositional revelation to us. Instead, they believe that the Holy spirit will simply make know the meaning of a text if it is implored to do so. Tragically, this represents a misunderstanding of the Spirit’s role in understanding the Scriptures. In my view, the Spirit does not help the believer understand the meaning of Scripture. Rather, He speaks to the believer’s soul, convicting, comforting, opening up applications of His truths through His promptings. On the evening Christ gave Himself up for us, John 17 tells us, He prayed in succession for Himself, for His twelve disciples, and for all of us who would later believe. When He finished praying for His future bride, He went to the cross. Then came Hos death, His resurrection, His ascension, and His enthronement at the right hand of the Father, where He constantly makes intercession for us. Thus we understand that giving ourselves for our brides involves prayerful intercession. Men, do you pray for your wives with something more than, “Bless good Meghan in all she does”? If not, you are sinning against her and against God. #RandolphHarris 13 of 20

Most Christian men who claim to love their wives never offer more than a perfunctory nod to their wives’ needs before God. Men, you ought to have a list of her needs, spoken and unspoken, which you passionately hold up to God out of love for her. Praying is the material work of a Christian husband! The most basic command is, “Husbands, love your wives, just as Christ loved the church and gave up himself for her.” Men, we are divinely called to die for our brides, to take on her sufferings as our own, and to make intercession for her. You are supposed to be her ride or die man. When it is said that the readiness of the seeker determines the appearance of the master, this applies to the first fundamental initiation of one’s spiritual life. It does not mean that a master will come into one’s own town and seek one out, but that one will come into one’s life. And this may be brought about in various ways—as by the seeker oneself being led, either by Worldly circumstances or by one’s own seeking, out of one’s own town to the town or country where the master is living. The location of one’s spiritual guide will in part be the accident of one’s own geographical situation, for one will obviously be limited in one’s selection to possibilities and reputations in one’s own country or nation or race. The sheer physical and financial difficulties of traveling throughout the World—not to mention the obstacles of personal circumstance, family obligations, and ignorance of where to search and whom to approach in foreign lands, combine to set this limitation upon one’s inquiry and hence upon one’s opportunity. #RandolphHarris 14 of 20

It is foolish to seek holiness geographically or holy beings in particular places. I have found that one being may live in a Himalayan abode and be a scoundrel and another being may live in a Bowery slum and be a saint. Wherever the live, people always carry their own thoughts and their own selves with them. The Soul, which is the object of our quest, is within us. The Master, who is to guide us upon our quest, will appear whenever we are ready for one and wherever we happen to live—or else we will be led to one. There are beings in the New World and the Old World, not less wise and noble than each other. If we have not met them, “the fault, Dear Brutus is…in ourselves,” primarily in our unworthiness, and secondarily in our incapacity to recognize what is beneath the surface. All speculation upon the motives and the methods of the illuminate will avail little. The light by which one works is denied to ordinary beings. We should not try to bind one down to qualities which fit only those who grope in the dark or move in twilight. We should trust where we cannot see and wait patiently for the day of revilement, when we will find all made clear and all riddle solved to our satisfaction. It is an old truism in the Old World that it takes an adept to understand an adept, but the New World will have to learn this truth by bitter experiences with pseudo-adepts. #RandolphHarris 15 of 20

There are many signs of one’s spiritual status in the dignity and composure of one’s bearing, the deliberateness and truthfulness of one’s speech, and the impressiveness of one’s tension-free face. Helter Skelter is a phrase taken from a song performed by a well-known rock music group. Charles Manson used it to characterize that state of confusion in which he kept his followers, and himself as well. In the state of helter-skelter nothing makes sense, and everything makes as much sense as anything else. Manson was able to use this ideology to brainwash his followers and make them believe they were not responsible for their actions and they were not doing anything wrong when the ended the life of an individual. He taught them they if harm came to a person by means of his follower’s hands, then it was meant to be, it was in divine order and they did no really harm the individual and the individual was still alive on a different plane of existence. Aldous Huxley, in one of his retrospective writings, commented on how, among the associates of his youth, the endless talk of meaninglessness—the meaninglessness of life and therefore of everything in it—was merely an excuse to permit them to do whatever they wanted. Their life was organized (or, more properly, disorganized) around their feelings and wayward thoughts, with their will in two. #RandolphHarris 16 of 20

However, resolute action for the good requires that things make sense. You would not want someone caught up in helter-skelter to work on your lawn mower, do your gastrointestinal examination, nor work on your computer. Life makes sense only if you understand its basic components and how they interrelate to form the whole. Evil, on the other hand, thrives on confusion. God is not the author of confusion (1 Corinthians 14.33). Frankly, our visible Christian World is not too far from helter-skelter with reference to its understanding of the makeup of the person and therefore of the spiritual life and spiritual formation. We need to access the fullness of biblical teachings on these matters. We suffer far too much from the influence of a surrounding culture that thrives on confusions. (And therefore its denial that human beings have a nature.) This may seem like a harsh thing to say about our “Christian World,” and I am sorry to day it; but the issues here are too important to mince words. Accordingly, much of what we do in Christian circles with very good intentions—hoping, we say, to see steady, significant growth in Christlikeness—simply makes no sense and lead nowhere so far as substantive spiritual formation is concerned. What a brutal thing to say! However, we need to recognize this, or show why it is not the case. I hope we have taken significant first steps toward a clarity that can serve as a foundation for the effectual practice of Christian spiritual formation. #RandolphHarris 17 of 20

You live longer once you realize that any time spent being unhappy is wasted. “As far as the East is from the West, so far has he removed our transgression from us,” reports Psalm 103.12. How far is the East from the West? If you start due north at any point on Earth, you would eventually cross over the North Pole and start going south, but that is not true when you go East or West. If you start West and continue in that direction you will always be going West. North and South meet at the North Pole, but East and West never meet. In a sense, they are an infinite distance apart. So when God says He removes our transgressions from us as far as the East is from the West, He is saying they have been removed an infinite distance from us. However, how can we get a handle on this rather abstract truth in such a way that it becomes meaningful in our lives? When God uses this metaphorical expression describing the extent of His forgiveness of our sin, He is saying His forgiveness is total, complete, and unconditional. God is saying He is not keeping score with regard to our sins. “He does not treat us as our sins deserve or repay us according to our iniquities,” reports Psalm 103.10. Yes, God actually says that! I know it seems too good to be true. I confess I almost hesitate to write those words because they are so foreign to our innate concepts of reward and punishment. #RandolphHarris 18 of 20

However, those gracious words are right in the Bible, and they are God’s words. How can God possibly do this? How can He so completely disregard our transgressions as to say He removes them an infinite distance from us? The answer is by His grace through Jesus Christ. God laid our sins on Christ and He bore the penalty we should have borne. Because of Christ’s death in our place, God’s justice is now completely satisfied. God can now, without violating His justice or His moral law, forgive us freely, completely and absolutely. He can now extend His grace to us; He can show favor to those who, in themselves, deserve only wrath. O Loving Wisdom of the living God, O living everlasting Word and everlasting Power of God the eternal Father—for everlasting is Thy birth, Who art the everlasting Son of God the everlasting Father, and art God; without Whom is nothing, by Whom are all things; in Whom consisteth whatever is; Who art God above us, and Man for our sakes; for Thou hast willed for us to be what we are: grant us what Thou hast promised; give to us, although unworthy, what Thou hast offered to all alike; that is, that Thy Passion may be our deliverance, and Thy Death our life, and Thy cross our redemption, and Thy Wound our healing; that being crucified with Thee, we may by Thy gift be lifted up on high to Thy Father, with Whom in bliss Thou livest and reignest. “And it is by faith that my fathers have obtained the promise that these things should come unto their brethren through the Gentiles; therefore the Lord hath commanded me, yea, even Jesus Christ,” reports Ether 12.22. #RandolphHarris 19 of 20

O Source of All Good, what shall I render to three for the gift of gifts, then own dear Son, begotten, not created, my redeemer, proxy, surety, substitute, his self-emptying incomprehensible, his infinity of love beyond the heart’s grasp. Herein is wonder of wonders: he came below to rise me above, was born like me that I might become like him. Herein is love; when I cannot rise to him he draws near on wings of grace, to raise me to himself. Herein is power; when Deity and humanity were infinitely apart he untied them in indissoluble unity, the uncreated and the created. Herein is wisdom; when I was undone, with no will to return to him, and no intellect to devise recovery, he came, God-incarnate, to save me to the uttermost as man to die my death, to shed satisfying blood on my behalf, to work out a perfect righteousness for me. O God, take me in spirit to the watchful shepherds, and enlarge my mind; let me hear good tidings of great joy, and hearing, believe, rejoice, praise, adore, my conscience bathed in an ocean of repose, my eyes uplifted to reconcile Father; place me with ox, mule, camel, goat, to look with them upon my redeemer’s face, and in him account myself delivered from sin; let me with Simeon clasp the new-born child to my heart, embrace him with undying faith, exulting that he is mine and I am his. In him thou hast given me so much that Heaven can give no more. #RandolphHarris 20 of 20

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Moonlight and Love Songs are Never Out of Date—Hearts Full of Passion!

December 28, 2019 4:27 am

The rich man has his BMW i8 motor car, his country and his town estate. He smokes a $1 million Gurkha Cigar, infused with the delectable Remy Martin Black Pearl Louis XIII. And jeers at Fate. Yet through my lamp burns low and dim, though I must slave for livelihood—think you that I would change with him? You bet I would. As things are now, education is so cluttered and tangled up with a thousand senseless notions and stupidities, that the task of reformation is almost a superhuman one. It is entirely a task of taking away and reducing—not one of adding to, or expanding. It is the task of the sculptor, who cuts the superfluous marble off, rather than that of the wax-workman who lays on the stuff thicker and thicker. Beneficial school change is built on common dreams, common concerns, common aspirations, common trust, and common sense! Those individuals and organizations that are most effective do not experience fewer problems, less stressful situations, and greater fortune—they just deal with them differently. The problem is not that there are problems. The problem is expecting otherwise and thinking that having problems is a problem. Probably the most dramatic metaphor for change as the watchword of our time is the experience of the Russian Cosmonaut Krikalev, who left Leningrad for a 313-day journey in space in 1991. Almost a year later he returned to a city no longer on the map and a country that no longer existed. #RandolphHarris 1 of 22

Great changes require administrative support and necessary resources. Without these two elements the potential will die a slow death and the old negative patterns will return. Some people grin and bear it. Others smile and change it. At times it seems to us that the help promised us has not materialized. This is our opinion. However, it may also be that our ego stands in the way too obstinately. In any case it should been made clear to us in books and conversations that the people in positions of authority are not Masters, but only fellow students. If we cannot get the required help from such a one, we must accept the fact that it simply is not meant to be. When it comes to God’s grace, it cuts both ways: It can neither be earned by our merit nor forfeited by our demerit. If one sometimes feels one deserves an answer to prayer or a particular blessing from God because of one’s hard work or sacrifice, one is living by works, not by grace. However, it is just as true that if one sometimes despair of experiencing God’s blessing because of our demerits—the oughts one should have done but did not, or the do nots one should not have done but did—one is also casting aside the grace of God. Often time, we seldom think of merit on our part, but we are frequently painfully aware of our demerits. Therefore, we must, as much as possible, keep in mind that our demerits do not compel God to with draw His grace from us, but rather, God treats us without regard to deserts whatsoever. #RandolphHarris 2 of 22

I would much rather stake my hope of God’s blessing on His infinite goodness than believed that I am cursed or focus on my good works. John Newton, the debauched and dissolute slave trader, after his conversation wrote the wonderful old hymn “Amazing Grace.” He never tired of contemplating with awed amazement the wonder of a grace that would reach even to him. However, the person who grew up in a Godly Christian family, who trusted Christ at an early age, and who never indulged in any so-called “gross” sins should be just as amazed at the grace of God as was John Newton. Here is a spiritual principle regarding the grace of God: To the extent you are clinging to any vestiges of self-righteousness are putting any confidence in your own spiritual attainments, to that degree you are not living by the grace of God in your life. This principle applies both in salvation and in living the Christian life. Grace and good works (that is, works done to earn favor with God) are mutually exclusive, which means being related such that each excludes or precludes the other. Essentially these principles are incompatible. We cannot stand, as it were, with one foot on grace and the other on our own works of merit. From hence, let fierce contending nation know what dire effects from civil discord flow. #RandolphHarris 3 of 22

Go to the people. Learn from them. Love them. Start with what they know. Build on what they have. And the best leaders, when their task is accomplished, and their work is done, the people will remark: we have done through God’s grace. However, if you are trusting to any degree in your own mortality or religious attainments, or if you believe God will somehow recognize any of your good works as merit toward your own salvation, you need to seriously consider if you are truly Christian. I realize I risk offending some with that statement, but we must be absolutely clear about the truth of the gospel of salvation. The most shining deeds and valuable qualities that can be found among humans, though highly useful and truly excellent, when set in their proper places, and referred to suitable ends, are, as to the grand article of justification treated as nonentities. For divine grace disdains to be assisted in the performance imperfect performances of humans. Attempts to complete what grace begins, betray our pride and often the Lord; but cannot promote our spiritual interest. Let the reader, therefore, carefully remember, that grace is either absolutely free, or it is not at all: and, that one who professes to look for salvation by grace, either believes in one’s heart to be saved entirely by it, or one acts inconsistently in affairs of the greatest importance. #RandolphHarris 4 of 22

Those who are truly saved are those who have come to Jesus with the attitude expressed in the words of an old hymn, “Nothing in my hand I bring, simply to thy cross I cling.” Let us reflect for a moment on the classic definitions of activity and passivity we find in Aristotle, Spinoza, Goethe, Marx, and many other thinkers of the New World over the last two thousand years. Activity is understood as something that brings the powers inherent in people to expression, that helps give birth, that brings to life both our physical and emotional, both our intellectual and artistic capacities. Perhaps some of you will not quite understand what I mean when I speak of powers inherent in people, for we are accustomed to thinking of power and energy as residing in machines, not in people. And whatever powers human beings do possess are channeled primarily into inventing and operating machines. As we marvel more and more over the power of machines, we understand less and less of the wonderful powers of human beings. We no longer quite believe those lines from Sophocles’ Antigone: “Numberless are the World’s wonders, but none more wonderful than humans.” A rocket that can fly to the Moon seems far more wonderful to us than a mere human being. And in a certain sense we feel that in our modern inventions we have created things more marvelous than God did when he created humans. #RandolphHarris 5 of 22

We have to reorient our thinking if we mean to focus our attention on human consciousness and on the development of the vast potential human beings have. We possess not only the ability to speak and to think but also the capacity for ever deeper insight, for ever greater maturity, a capacity for love and for artistic expression. All those things are potentially present in us, waiting to be developed. Activity, being active in the way that authors I have named understand it, means that: the bringing out, the manifesting of those powers that human beings have but that usually remain hidden or suppressed. If you take as your point of departure the human being as human being and one’s relationship to the World as a human one, then you can give only love in return for love, trust in return for trust, and so forth. If you want to influence other people, then you have to be a person who genuinely stimulates and challenges others. Each of your relationship with people—and with nature—has to be a specific expression of your own true, individual life appropriate to the object of your intentions. If you love without awakening love in return, that is, if your love as love does not produce a loving response, if the expression of your being as a loving person does not make you loved, then your love is powerless and brings unhappiness. #RandolphHarris 6 of 22

Love is clearly a kind of activity. It rarely occurs to modern beings that they can create anything through love. One’s usual an almost exclusive concern is to be loved, not to emanate love oneself, not to awaken love in others through one’s love for them and so to create something new, something that had not existed in the World before. That is why one think that being loved is purely a matter of chance or something you can make happen is purely a matter of chance or something you can make happen by buying all sorts of things that will supposedly make you lovable, everything from the right shirt to an elegant suit will do for you I really cannot say. However, I do have to acknowledge as an unfortunate fact that many beings are loved for their sporty BMW motor cars. And here we have to add, of course, that many beings are fonder of their cares than they are of their wives. At any rate, both partners to such an arrangement often seem quite content, but after a while they will become bored with each other and possibly even hate each other, because they have both been deceived or will at least feel deceived. They thought they were both loved, but in reality all they have done is pretend at love. They have not practiced active love. Similarly, when we say, in the classic sense of the word, that someone is passive, we do not mean that one sits still, reflects, meditates, or looks at the natural World; we mean instead that one is driven by forces one does not control, that one cannot act but can only reacting. #RandolphHarris 7 of 22

Human beings are a reactive being. Present one with a stimulus, and he or she will promptly react to it. Behaviorism assumes that all human behavior is essentially governed by the principle of rewards and punishments. Reward and punishment are the two great stimuli, and a human being will presumably react to them they way another other living creature does. One will learn to do things for which one is rewarded and not to do the ones for which there is a threat of punishment. One does not necessarily have to be punished; the threat of punishment alone usually suffices. Every now and then, of course, a few people do indeed have to be punished so that the threat of punishment does not become an empty threat. Now let us look at what it means to be “driven.” Take an inebriated person, for example. One may well be “active.” One yells and waves one’s arms around. Or think of someone in that psychotic state that we describe as “manic.” Such a person is hyperactive, one thinks one can help the whole World; one talks a blue streak, sends telegrams, gets things moving. One appears to be prodigiously active. However, we know that in the first case the motor behind the activity is alcohol; in the manic patient, it is some electrochemical malfunction in the brain. The external manifestations in both cases, though, appear to be those of extreme activity. #RandolphHarris 8 of 22

“Activity” that is either a mere reaction to a stimulus or a “driveness” or compulsion manifested as passion is, in reality, passivity, no matter how great a stir it may make. Our words “passion” and “passive” derive from passio and passivus respectively, both of which stem in turn from the Latin verb meaning “to suffer.” So if we say of someone that one is a very passionate person, we are paying one a rather dubious compliment. Jealousy is a passion that eagerly pursues what brings about suffering. That is true not only of jealousy but of any passion that takes on a compulsive character: ambition, green, the lust for power, gluttony. All addictions are passions that create suffering. They are forms of passivity. “Passion” has taken on a wider range of meaning in our modern usage and so has lost the clarity it once had. I will not go into the reasons for that. Now if you take a close look at the activity of people who merely react or who act compulsively, people who are therefore passive in the classical sense, you will notice that their reactions never take a new direction. Their reactions are always the same. The same stimulus will always produce the same reaction. You can predict with certainty what will happen each time. Everything can be calculated. There is no individuality in evidence here; no powers of thought come into play; everything seems to be programmed: the same stimulus, the same effect. #RandolphHarris 9 of 22

Since behaviorism sees the human being primarily as a mechanism, it makes similar assumptions about one: A certain stimulus will evoke a certain response. The study and exploration of that phenomenon and the formulation of prescriptions based on it is what the behaviorist call science. Perhaps it is a science, but it is not a human one, for a living human being never reacts twice in precisely the same way. At each moment one is a different person, one is at least never exactly the same. Heraclites expressed the same idea when he said, “It is impossible to wade into the same river twice.” The reason is, of course, that the river is constantly flowing. I would say that behavioral psychology may be a science, but it is not a science of humans. It is rather a science of alienated beings conducted with alienated methods by alienated researchers. It may be capable of illuminating certain aspects of human nature, but it does not touch on what is vital, on what is specifically human about human beings. It is clear that scientific findings can be communicated only to those who have agreed to the same ground rules of investigation. The Australian bushman will be quite unimpressed with the findings of science regarding bacterial infection. He knows that illness truly is caused by evil spirits. It is only when he too agrees to scientific method as good means of preventing self-deception, that he will be likely to accept its findings. #RandolphHarris 10 of 22

However, even among those who have adopted the ground rules of science, tentative belief in the findings of a scientific research can only occur where there is a subjective readiness to believe. One could find many examples. Most psychologist are quite ready to believe evidence showing that the lecture system produces significant increments of learning, and quite unready to believe that the turn of an unseen card may be called through an ability labelled extrasensory perception. Yet the scientific evidence for the latter is considerably more impeccable than for the former. Likewise when the so-called “Iowa studies” first came out, indicating that intelligence might be considerably altered by environmental conditions, there was great disbelief among psychologists, and many attacks on the imperfect scientific methods used. The scientific evidence for this finding is not much better today than it was when the Iowa studies first appeared, but the subjective readiness of psychologists to believe such a finding has altered greatly. A historian of science has noted that empiricists, had they existed at the time, would have been the first to disbelieve the findings of Nicolaus Copernicus, who formulated a model of the Universe that placed the Sun rather than Earth at the center of the Universe. Nonetheless, Aristarchus of Samos also formulated the same model about 1800 years prior. #RandolphHarris 11 of 22

It appears then that whether I believe the scientific findings of others, or those from my own studies, depends in part on my readiness to put a tentative belief in such findings. One example from my own experience may suffice. In 1941 a research study done under my supervision showed that the future adjustment of delinquent adolescents was best predicted by a measure of their realistic self-understanding and self-acceptance. The instrument was a crude one, but it was a better predictor than measures of family environment, hereditary capacities, social milieu, and the like. At that time I was simply not ready to believe such a finding, because my own belief, like that of most psychologists, was that such factors as the emotional climate in the family and the influence of the peer group were the only real determinates of the future delinquency and non-delinquency. Only gradually, as my experience with psychotherapy continued and deepened, was it possible for me to give my tentative belief to the findings of this study and of a later one (1944) which confirmed it. One reason we are not particularly aware of this subjective fact is that in the physical sciences particularly, we have gradually adopted a very large area of experience in which we are ready to believe any finding which can be shown to rest upon the rules of the scientific game, properly played. #RandolphHarris 12 of 22

Anybody can win, unless there happens to be a second entry. Draw your salary before you spend it. Because the soul encompasses and organizes the whole person, it is frequently taken to be the person. We naturally treat persons as souls. However, of course, the soul is not the person. It is, rather the deepest part of the self in terms of overall operations; and like body, it has the capacity to operate (and does, largely, operate) without conscious supervision. The soul is somewhat like a computer that quietly runs a business or manufacturing operation and only comes to our attention when it malfunctions or requires some adaption to new tasks. It can be significantly reprogrammed, and this too is a major part of what goes into the spiritual formation (re-formation) of the person. The figures of the soul are given off in the beams of Heaven, and the Earth receives them. There is an appetite that binds the whole and its parts, the motion of congruity or situation of the parts in respect of the whole, evident in so many particulars. This entails a consenting or proportion. There is the appetite in which the inferior kind moves toward its superior kind. Like agrees with like in small moments, as is seen when the magnet receives tiny iron particles; but iron in larger quantities will go to the Earth, the kind superior to the magnet. There is an appetite in every being to propagate the more general form of oneself, for instance, to multiply one’s species. #RandolphHarris 13 of 22

Because the soul is so inclusive and fundamental and to some degree independent of conscious direction, biblical and poetic language often addresses it in the third person. The psalmist asked, “Why are you in despair, O my Soul? And why have you become disturbed within me? Hope in God, for I shall again praise Him for the help of His presence,” reports Psalm 42.5. The “rich fool” of Luke 12 said, “I will say to my soul, ‘Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry,’” reports verse 19. In his poem “The Chambered Nautilus,” Oliver Wendell Holmes intoned, “Build thee more stately mansion, oh my soul, as the swift season roll.” However, for all of the soul’s vastness and independence, the tiny executive center of the person—that is, the spirit or will—can redirect and re-form the soul, with God’s cooperation. It mainly does this by redirecting the body in spiritual disciplines and toward various other types of experiences under God. In the language of the prophets, it is the Lord Who shakes the mountains and melts the rocks. This is a language that modern being cannot understand. And so God, Who is not bound to any special language, not even to that of the prophets, spoke to the beings of today through the mouths of our greatest scientists, and this is what He said: You yourselves can bring about the end upon yourselves. I give the power to shake the foundations of your Earth into your hands. You can use this power for creation or destruction. How will you use it? #RandolphHarris 14 of 22

This is what God said to humankind through the work of the scientists and through their discover of the key to the foundations of life. However, through them He did even more. God forced His Word upon them, as He had forced it upon the prophets, in spite of their attempt ever to resist it. For no prophet likes to say what one has to say. And no scientist who participated in the great and terrible discovery liked to say what he or she had to say. However, one could not but speak; one had to raise one’s voice, like the prophets, to tell this generation what the prophet told their generations: that the Earth and humans, trees and animals, are threatened by a catastrophe which they can scarcely escape. A tremendous anxiety expresses itself through the words of these beings. Not only do they feel the shaking of the foundation, but also that they themselves are largely responsible for it. They tell us that they despise what they have done, because they know that we are left with only a slight chance of escape. Wavering between little hope and much despair, they urge us to use this chance. This is the way in which God had spoken to our generation about the shaking of the foundations. We have forgotten about such shaking. And it was science, more than anything else, which had made us forget it. #RandolphHarris 15 of 22

It was not science as knowledge, but rather science for the purpose of hidden idolatry, for the purpose of persuading us to believe in our Earth as the place for the establishment of the Kingdom of God, to believe in ourselves as those through whom this was to be achieved. There were prophets of this idolatry—false prophets, as they were called by Jeremiah—who cried: “Progress, infinite progress! Peace, universal peace! Happiness, happiness for everyone!” And now what has happened? That same science, in the saving power of which these false prophets believed, has utterly destroyed that idolatry. The greatest triumph of science was the power it gave to humans to annihilate themselves and their World. And those who brought about this triumph are speaking today, like the true prophets of the past—which is to say, not of progress, but of a return to the chaos of the beginning; not of peace, but of disruption; and not of happiness, but of doom. In this way science is atoning for the idolatrous abuse to which it has lent itself for centuries. Science, which has closed our eyes and thrown us into an abyss of ignorance about the few things that really matter, has revealed itself, had opened our eyes, and has pointed, at least, to one fundamental truth—that “the mountains shall depart and the hills shall be removed,” that “Earth shall fall down to rise no more,” because its foundations shall be destroyed. #RandolphHarris 16 of 22

However, still we hear voices—and since the first shock, they have been increasing—which try to comfort us, saying: Perhaps humans will use the power to shake the foundations for creative purposes, for progress, for peace and happiness. The future is possessed in human’s hands, in our hands. If we should decide for constructiveness instead of destruction, why should we not be able to continue the creation? Why should we not become like God, at least in this respect? Job had to become silent when the Lord spoke to him our of the whirlwind, saying, “Where wast thou when I laid the foundations of the Earth? Declare if thou hast understanding!” However, out false voices continue: “Perhaps we can answer where Job could not. Have not our scientific discoveries revealed the mysteries of the ways in which the Earth was founded? Are we not, in thought and knowledge, able to be present at this event? Why should we be afraid of the shaking of the foundations?” However, humans are not God; and whenever one has claimed to be like God, one has been rebuked and brought to self-destruction and despair. When one has rested complacently on one’s cultural creativity, or on one’s technical progress, on one’s political institutions or on one’s religious systems, one has been thrown into disintegration and chaos; all the foundations of one’s personal, natural and cultural life have been shaken. #RandolphHarris 17 of 22

As long as there has been human history, this is what has happened; in our period it has happened on a larger scale than ever before. Human’s claim to be like God has been rejected once more; not one foundation of the life of our civilization has remained unshaken. The existence of God and other like truths about God, which can be known by natural reason, are not articles of faith, but are preambles to the articles; for faith presupposes natural knowledge, even as grace presupposes nature, and perfection supposes something that can be perfected. Nevertheless, there is nothing to prevent a being, who cannot grasp proof, accepting, as a matter of faith, something which in itself is capable of being scientifically known and demonstrated. When the existence of a cause is demonstrated from an effect, this effect takes the place of the definition of the cause in proof of the cause’s existence. This is especially the case in regard to God, because, in order to prove the existence of anything, it is necessary to accept as a middle term the meaning of the word, and not its essence, for the question of its essence follows on the question of its existence. Now the names given to God are derived from His Effects; consequently, in demonstrating the existence of God from His effects, we may take for the middle term the meaning of the word “God.” #RandolphHarris 18 of 22

From effects not proportionate to the cause no perfect knowledge of that cause can be obtained. Yet from every effect the existence of the cause can be clearly demonstrated, and so we can demonstrate the existence of God from His effect; through from them we cannot perfectly know God as He is in His Essence. Before Thine eyes, O Lord, I stand guilty by the witness of my own conscience. I hardly dare to ask what I do not deserve to obtain. For Thou, Lord, knowest our doings. We blush to confess what we fear not to commit. Unto Thee, after falling into sin, I return from my wanderings; before Thee I lie sorely wounded; worthless as I am, my only relief is in Thee, O good Physician! Everywhere Thou findest us; therefore unto Thee we flee, because from Thee we cannot escape. Let Thy forgiveness comfort those whom their guilt terrifies. We plead guilty before Thee, O Lord; spare us, because Thou art kind. We know that unless Thou pardon, Thou mayest justly punish us. However, with Thee is great mercy, and overflowing readiness to forgive. Let Thy loving-kindness, from which we hope everything, not impute to us that wherein we have offended, but look upon that which we ask. O God, Who desirest not the death, but the repentance of sinners, reject not from Thy tender love my wretched self, a frail sinner; nor look to my sins and crimes, and my unclean and base thoughts, whereby I am woefully disunited from Thy will; but look Thou to thine own mercy. #RandolphHarris 19 of 22

We may meet a self-actualized person daily over several weeks and yet know nothing of one’s mind, have no insight into one’s true character. This is because you do not have the high-grade quality of perceptiveness needed to sense the individual. There is no level of contact, no real communication between you and the individual. Not every illuminated being has one’s status admitted and one’s knowledge recorded. Some have not been found out by the World until years after they have been dead. If the being has found one’s divine soul and it has fund one, one is thereby set free of the rules, restrictions, and disciplines which ascetically fence the life of a being who has not. Nothing can burn away the divine presence in one’s heart. “And no I, Moroni, have written the words which were commanded me, according to my memory; and I have told you the things which I have sealed up; therefore touch them not in order that ye may translate; for that thing is forbidden you, expect by and by it shall be wisdom in God. And behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; and unto three shall they be shown by the power of God; wherefore they shall know of surety that these things are true,” reports Ether 5.1-3. #RandolphHarris 20 of 22

The second day of July, 1776, will be the most memorable epoch in the history of America. I am apt to believe that it will be celebrated by succeeding generations as the great anniversary festival. I pray Heaven to be bestow the best of blessings on this House and all that shall hereafter inhabit it. My none but honest and wise beings every rule under this roof. O Lord, I hand on thee; I see, believe, live, when thy will, not mine, is done; I can plead nothing in myself in regard of any worthiness and grace, in regard of thy providence and promises, but only thy good pleasures. If thy mercy make me poor and vile, blessed be thou! Prayers arising from my needs are preparations for future mercies; help me to honour thee by believing before I feel, for great is the sin if I make feeling a cause of faith. Show me what sins hide three from me, and eclipse thy love; help me to humble myself for past evils, to be resolved to walk with more care, for if I do not walk holily before thee, how can I be assured of my salvation? It is the meek and the humble who are shown thy covenant, know thy will, are pardoned and healed, who by faith depend and rest upon grace, who are sanctified and quickened, who evidence they love. Help me to pray in faith and so find thy will, by leaning hard on thy rich free mercy, by believing thou wilt give what thou hast promised. #RandolphHarris 21 of 22

Strengthen me to pray with the conviction that whatever I receive is thy gift, so that I may pray until my prayer be granted; teach me to believe that all degrees of mercy arise from several degrees of prayer, that when faith is begun it is imperfect and must grow, as shaped ground opens wider and wider until rain comes. So shall I wait thy will, pray for it to be done, and by grace become fully obedient. Almighty and everlasting God, by Whom that begins to be which was not, and that which lay hid is made visible, cleanse away the folly of our heart, and purify us from our secret vices; that we may be able to serve Thee, O Lord, with a pure mind; though Jesus Christ our Lord. Beware that you do not lose the substance by grasping at the shadow. And thou wilt give thyself relief, if thou doest every act of thy life as if it were the last. Time is like a river made up of the events which happen, and it current is strong; no sooner does anything appear than it is swept away, and another comes in its place, and will be swept away too. Nothing happens to any person that one is not formed by nature to bear. Remember that to change your mind and follow one who sets you right is to be none the less free than you were before. #RandolphHarris 22 of 22

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

December 18, 2019 2:11 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CRESLEIGH MEADOWS AT PLUMAS RANCH

Plumas Lake, CA | from the mid $300’s

Coming Soon!

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

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

#CresleighHomes

Feed Upon Apples Red and Strawberries, and Choose Each Pleasure that My Fancy Sees!

December 17, 2019 2:35 am

Stop and consider life is but a day; a fragile dew-drop on its perilous way from a tree’s summit. When they especially do not deserve it is when people need love the most. In field of medicine, we know that certain recognized sicknesses are the result of a physician’s (witting or unwitting) invitation to consider oneself weak or sick. Such conditions are designated iatrogenetic diseases. If we speak of iatrogenic illness, is it not just as meaningful to speak of iatrogenic wellness? Or “mother-o-genic” wellness; or “psychologist-o-genic” wellness? Could we classify some physicians as wellness-inviters, i.e., healers, and others as sickness, who have a knack for persuading others that they are weak, helpless, and sick? There are some people in society who have a proven flair for transmitting powerful invitations to others to regard life as pointless and hopeless and to regard themselves as weak and worthless. There may be many in society who are gifted at getting people to “give up,” to yield, to give in. Mental hospital personnel invite or shape patients so that they will conform to current conceptions of how a mad person should appear. And a visit to any mental hospital will prompt this question: “What kind of behavior and attitude are invited by the hospital buildings themselves? By the social organization that prevails there?” #RandolphHarris 1 of 15

Much of the traditional psychiatric symptomatology can be explained as the outcome of invalidating and disconfirming behavior from relatives and professional people toward anyone who experiences difficulty in living. In fact, it is warranted to wonder whether hospital personnel can take healthy behavior when it appears in the ones called “patients,” or do they rather get terrified by it when it appears and persuade the patient (invite one) to stop this nonsensical autonomy and self-expression and step into line. Do hospital personnel invite “crazy” behavior, and punish healthy behavior? In Kesey’s novel, One Flew Over the Cuckoo’s Nest, patients who became bumptious were sedated or electroshocked into their appropriate social roles. If that did not work, they were lobotomized. I do not think the story told in that novel is far from truth. At least in then existing mental hospitals. A person’s attitude to reality is something extraordinarily persistent, but the more persistent one’s mental habitus (the norms, values, attitudes, and behaviours of a particular social group/class) is, the less permanent will be one’s effective achievement of adaptation. This is the necessary consequence of the continual changes in the environment and the new adaptations demanded by them. Thus it may easily happen that an attitude can no longer satisfy the demands of adaptation because changes have occurred in the environmental conditions which require a different attitude. #RandolphHarris 2 of 15

An example of an attitude that can no longer satisfy the demands of adaption, when changes have occurred in the environment is that require a different attitude has occurred is like when a feeling-attitude seeks to fulfill the demands of reality by means of empathy, but easily encounters a situation that can only be solved by thinking. Then one is at an impasse. In this case the feeling-attitude breaks down the progression and the progression of the psyche (human soul, mind, or spirit) also ceases. The vital feeling that was present before disappears, and in its place the psychic value of certain conscious contents increases in an unpleasant way; subjective contents and reactions press to the fore and the situation becomes full of affect and ripe for explosions. Thee symptoms indicate a damming up the psyche, and the stoppage is always marked by the breaking up of the pairs of opposites. During the progression of the psyche the pairs of opposites are united in the co-ordinated flow of psychic processes. Their working together makes possible the balanced regularity of these processes, which without the inner polarity would become one-sided and unreasonable. We are therefore justified in regarding all extravagant and exaggerated behavior as a loss of balance, because the co-ordinating effect of the opposite impulse is obviously lacking. #RandolphHarris 3 of 15

Hence, it is essential for progression, which is the successful achievement of adaptation, that impulse and counter-impulse, positive and negative, should reach a state of regular interaction and mutual influence. This balancing and combining of pairs of opposites can be seen, for instance, in the process of reflection that precedes a difficult decision. However, in the stoppage of psyche that occurs when progression has become impossible, positive and negative can no longer unite in coordinated action, because both have attained an equal value which keeps the scales balanced. The longer the stoppage lasts, the more the value which keeps the scales balanced. The longer the stoppage lasts, the more the valued of the opposed positions increases; they become enriched with more and more associations and attach to themselves an ever-widening range of psychic material. The tension leads to conflict, the conflict leads to attempts at mutual repression, and if one of the opposing forces is successfully repressed a dissociation ensures, a splitting of the personality, or disunion with oneself. The stage is then set for neurosis. The acts that follow from such a condition are unco-ordinated, sometimes pathological, having the appearance of symptomatic actions. Although in part normal, they are based partly on the repressed opposite which, instead of working as an equilibrating force, has an obstructive effect, thus hindering the possibility of further progress. #RandolphHarris 4 of 15

The struggle between the opposites would persist in this fruitless way if the process of regression, the backward movement of the psyche, did not set in with the outbreak of the conflict. Through their collision the opposites are gradually deprived of value and depotentiated. This loss of value steadily increases and is the only thing perceived by consciousness. It is synonymous with regression, for in proportion to the decrease in value of the conscious opposites there is an increase in the value of all those psychic processes which are not concerned with outward adaptation and therefore are seldom or never employed consciously. These psychic factors are for the most part unconscious. As the value of the subliminal elements and of the unconscious increases, it is to be expected that they will gain influence over the conscious mind. On account of the inhibiting influence which the conscious exercises over the unconscious, the unconscious values assert themselves at first only indirectly. The inhibition to which they are subjected is a result of the exclusive directedness of conscious contents. (This inhibition is called the “censor.”) The indirect manifestation of the unconscious takes the form of disturbances of conscious behaviour. In the association experiment they appear as complex-indicators, in daily life as the “symptomatic actions,” and in neurotic conditions they appear as symptoms. #RandolphHarris 5 of 15

Since regression raises the value of contents that were previously excluded from the conscious process of adaption, and hence are either totally unconscious or only dimly conscious, the psychic elements now being forced over the threshold are momentarily useless from the standpoint of adaptation, and for this reason are invariably kept at a distance by the directed psychic function. They are altogether incompatible contents and tendencies, partly immoral, partly unaesthetic, partly again of an irrational, imaginary nature. The obviously inferior character of these contents as regards adaptation has given rise to that depreciatory view of the psychic background which is habitual in psychoanalytic writings. What the regression brings to the surface certainly seems at first sight to be slime from the depths; but if one does not stop short at a superficial evaluation and refrains from passing judgment on the basis of a preconceived strict and rigid doctrine, it will be found that this “slime” contains not merely incompatible and rejected remnants of everyday life, or inconvenient and objectionable terrestrial tendencies, but also germs of a new life and vital possibilities for the future. This is one of the great merits of psychoanalysis, that it is not afraid to dredge up the incompatible elements, which would be a thoroughly useless and indeed reprehensible undertaking were it not for the possibilities of new life that are possessed in the repressed contents. That this is and must be so is not only proved by a wealth of practical experiences but can also be deduced from the following considerations. #RandolphHarris 6 of 15

The process of adaptation requires a directed conscious function characterized by inner consistency and logical coherence. Because it is directed, everything unsuitable must be excluded in order to maintain the integrity of direction. The unsuitable elements are subjected to inhibition and thereby escape attention. Now experience shows that there is only one consciously directed function of adaptation. If, for example, I have a thinking orientation I cannot at the same time orient myself by feeling, because thinking and feeling are two quite different functions. In fact, if I am to satisfy the logical laws of thinking, so that the thought-process will not be disturbed by feeling, I must carefully exclude feeling. In this case I withdraw as much of the psyche as possible from the feeling process, with the result that this function becomes relatively unconscious. Experience shows, again, that the orientation is largely habitual; accordingly the other unsuitable functions, so far as they are incompatible with the prevailing attitude, are relatively unconscious, and hence unused, untrained, and undifferentiated. Moreover, on the principle of coexistence they necessarily become associated with other contents of the unconscious, the inferior and incompatible quality of which I have already pointed out. Consequently, when these functions are activated by regression and so reach consciousness, they appear in a somewhat incompatible form, disguised and covered up with the slime of the deep. #RandolphHarris 7 of 15

If we remember that the stoppage of the psyche was due to failure of the conscious attitude, we can now understand what valuable seeds are possessed in the unconscious contents activated by regression. They contain the elements of that other function which was excluded by the conscious attitude and which would be capable of effectively complementing or even of replacing the inadequate conscious attitude. If thinking fails as the adapted function, because it is dealing with a situation to which one can adapt only by feeling, then the unconscious material activated by repression will contain the missing feeling function, although still in embryonic form, archaic and undeveloped. Similarly, in the opposite type, regression would activate a thinking function that would effectively compensate the inadequate feeling. By activating an unconscious factor, regression confronts consciousness with the problem of the psyche as opposed to the problem of outward adaptation. It is natural that the conscious mind should fight against accepting the regressive contents, yet it is finally compelled by the impossibility of further progress to submit to the regressive values. In other words, regression leads to the necessity of adapting to the inner World of the psyche. #RandolphHarris 8 of 15

Just as adaptation to the environment may fail because of the one-sidedness of the adapted function, so adaption to the inner World may fail because of the one-sidedness of the function in question. For instance, if the stoppage of the psyche was due to the failure of the thinking attitude to cope with the demands of outward adaptation, and if the unconscious feeling function is activated by regression, there is only a feeling attitude towards the inner World. This may be sufficient at first, but in the long run it will cease to be adequate, and the thinking function will have to be enlisted too, just as the reverse was necessary when dealing with the outer World. Thus a complete orientation towards the inner World becomes necessary until such time as inner adaptation is attained. One the adaptation is achieved, progression can begin again. The principle of progression and regression is portrayed in the myth of the whale-dragon worked out by Forbenius. The hero is the symbolic exponent of the movement of the psyche. Entry into the dragon is the regressive direction, and the journey to the East (the “night sea journey”) with its attendant events symbolizes the effort to adapt to the conditions of the psychic inner World. The complete swallowing up and disappearance of the hero in the belly of the dragon represents the complete withdrawal of interest from the outer Word. #RandolphHarris 9 of 15

The overcoming of the monster from within is the achievement of adaptation to the conditions of the inner World, and the emergence (“slipping out”) of the hero from the monster’s belly with the help of a bird, which happens at the moment of Sunrise, symbolizes he recommencement of progression. It is characteristic that the monster begins the night sea journey to the East, for instances, towards Sunrise, while the hero is engulfed in its belly. This seems to me to indicate that regression is not necessarily a retrograde step in the sense of a backwards development or degeneration, but rather represents a necessary phase of development. The individual is, however, not consciously aware that one is developing; one feels oneself to be in a compulsive situation that resembles an early infantile state or even an embryonic condition within the womb. It is only if one remains stuck in this condition that we can speak of involution or degeneration. The Spiritual Formation Lines presents discipleship to Jesus Christ as the greatest opportunity individual human beings have in life and the only hope to corporate humankind has of solving its insurmountable problems. It affirms the unity of the present-day Christian with those who walked beside Jesus during His incarnation. To be His disciple then was t be with Him, to learn to be like Him. It was to be Christ’s student or apprentice in kingdom living. #RandolphHarris 10 of 15

Christ’s disciples heard what He said and observed what He did, and then, under His direction, they simply began to say and to the same things. They did so imperfectly but progressively. As He taught: “Everyone who is full trained will be like his or her teacher,” reports Luke 6.40. Today it is the same, except now it is the resurrected Lord who walks throughout the World. He invites us to place our confidence in Him. Those who rely on Christ believe that He knows how to live and will pour our His life into us as we “take His yoke and learn from Him, for He is gentle and humble in heart,” reports Matthew 11.29. To take His yoke means joining Him in His work, making our work His work. To trust Christ is to understand that total immersion in what He is doing with our life is the best thing that can happen to us. The grace of God is one of the most important subjects in all of Scripture. At the same time it is probably one of the least understood. All Christians believe in grace. Many of us frequently quote Paul’s well-known words in Ephesians 2.8-9: ‘For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. And John Newton’s beloved hymn “Amazing Grace” is said to be the all-time favorite hymn in the United States of America. Why then do I say the grace of God is one of the least understood subjects in the Bible? #RandolphHarris 11 of 15

When we think of grace, we almost always think of being saved by grace. That is why Ephesians 2.8-9 is so familiar to us. Even Christian literature available on the subject of grace seems to deal almost exclusively with salvation. However, the Bible teaches we are not only saved by grace, but we also live by grace every day of our lives. It is this important aspect of grace that seems to be so little understood or practiced by Christians. Most of us tend to base our personal relationship with God on our performance instead of on His grace. If we have performed well—whatever “well” is in our opinion—then we expect God to bless us. If we have not done so well, our expectations are reduced accordingly. In this sense, we live by works rather than grace. We are saved by grace, but we are living by the sweat of our own performance. Moreover, we are always challenging ourselves and one another to try harder. We seem to believe success in the Christian life (however we define success) is basically up to us: our commitment, or discipline, our zeal, with some help from God along the way. We give lip service to the attitude of the apostle Paul, “But by the grace of God I am what I am” (1 Corinthians 15.10), but our unspoken motto is, “God helps those who help themselves.” The realization that my daily relationship with God is based on the infinite merit of Christ instead of on my own performance is a very freeing and joyous experience. However, it is not mean to be a one-tome experience; the truth needs to be reaffirmed daily. #RandolphHarris 12 of 15

Now, in order to see what this means and why it is so, we must be clear about what the “heart” or “spirit: is within the human system and how it can effectively govern our lives for good. The human heart, will, or spirit is the executive center of a human life. The heart is where decisions and choices are made for the whole person. That is its function. This does not mean that the whole person actually does only what the heart directs, any more than a whole organization actually does precisely what the chief executive officers (CEO) directs. That would be ideal, perhaps (and again, perhaps not); but as any CEO or person in a management position—or even the head of a family—knows, the system rarely goes as it is directed, and never perfectly so. Many factors are always at work in the decisions and actions that actually occur. The individual, like the group, is often divided into incoherent fragments. “Like a city that is broken into and without walls is the human who has no control over one’s spirit,” reports Proverbs 25.28. Still, the ideal is there because of the necessities imposed by real life—a house divided cannot stand, and so on—and only to the degree that we come close to that ideal are our lives well directed or even coherent. In a World deeply infected with evil and stuff that just happens, the usual case is that the individual does not consistently do what his or her own heart says is good and right, and all too often it is the same with groups of all kinds. #RandolphHarris 13 of 15

And how rare to find a group that consistently functions well for the good it envisions. In fact, the group usually exhibits the divided hearts and lives of its members even more strikingly than does the individual alone. That is because of its larger scope and greater complexity. When successful, spiritual formation (or, really, reformation) unites the divided heart and life of the individual. That person can then bring remarkable harmony into the groups where he or she participates. Be one a dictator holding the fortunes of a nation in the hollow of one’s hand, or a despised outcast, degraded, destitute, and sin-steeped, none is too high to find a place in the illuminate’s orbit of contact, just as none is too low. For the first time virtue of self-knowledge is the inner understanding of others, the intellectual sympathy with them. Through this sympathy one is able to place oneself at the point of view of each being with whom one has to deal, or of each school of thought which one has to lead to one beyond its own. If it can be said that one has any negative attitude at all, it may be noted that one has a strong disinclination to talk about the Quest to those who are uninterested in it, or antagonistic to it. Enlightened individuals hold their convictions calmly where others preach them violently. One is indifferent to laudatory articles about oneself in the public prints as to condemnatory gossip in the private circles. One can understand why they hold these views even though one does not share them. #RandolphHarris 14 of 15

The current of peace an enlightened individual carries along is part of the gift of grace from God, so one does not have to struggle for it. O God, Who hast made the most glorious Name of our Lord Jesus Christ, Thine Only-begotten Son, to be exceeding sweet and supremely lovable to Thy faithful servants, and tremendous and terrible to malignant spirits; mercifully grant that all who devoutly venerate this Name of Jesus on Earth, may in this life receive the sweetness of holy comfort, and in the life to come attain the joy of exulting gladness and never-ending jubilation; through the same name Jesus Christ our Lord may we feel better than we are, wiser than we are. Please kindle this spark that allows us to be wholly possessed by the love of God and give us the guidance for which we have long been waiting. The words of God are like a lighthouse to those seekers who are still grouping in the dark, and even to those who have found the light. O God, Whose Only-begotten Son hath appeared in substance of our flesh; grant, we beseech Thee, that through Him Whom we have acknowledged as outwardly like unto us, we may attain an inward renewal; through Jesus Christ our Lord. “O Lord, thou hast given us a commandment that we must call upon thee, that from thee we may receive according to our desires,” reports Ether 3.2. Therefore, no insult will I give one’s spirit, by telling what one’s sees from the native merit. #RandolphHarris 15 of 15

MILLS STATION AT CRESLEIGH RANCH

Rancho Cordova, CA |

Now Selling!

Mills Station at Cresleigh Ranch is Rancho Cordova’s newest home community! This charming neighborhood offers an array of home types with eye catching architecture styles such as Mission, Mid-Century Modern, California Modern, and Contemporary Farmhouse. These homes are symbols of the creative freedom and optimism that is prevalent in the Age of Information. The homes are constructed by artisans who take great pride in showcasing their craftsmanship. Furthermore, the designs for these homes are inspired by the classical architectural elements and forms that have withstood the test of time. Various details, such the windows, porches, and rooflines, provide traditional forms that are easily understood and emotionally comforting. The homes in Mills Station utilize the same traditional values and provide a sense of continuity by linking the present to the past. The Farmhouse and other plans, for example, are designed to recapture the harmony of style and timeless design of the bygone Victorian era.

Along with this nostalgic charm, Cresleigh homes created houses that are retreats from today’s fast paced soictey, with spacious living areas, multi-purpose media centers, and elegant master suites. The design knowledge Cresleigh has accumulated from open-concept space planning, along with the realization that people also desire private, personal areas, has resulted in a blend o unobstructed views, along with versatile alcoves and cozy nooks for privacy. Located off Douglas Road and Rancho Cordova Parkway, the residents of Cresleigh Ranch will enjoy, being just minutes from shopping, dining, and entertainment, and quick access to Highway 50 and Grant Line Road providing a direct route into Folsom. Residents here also benefit from no HOA fees, two community parks and the benefits of being a part of the highly-rated Elk Grove Unified School District. As you browse through Cresleigh’s website, we hope you agree that these designs offer a lasting tribute to the design and integrity of the Victorian Era and reflect all the modern comforts. Perhaps one of them will not only recall for you the comfort and serenity that you desire, but also fulfills all the requirements you may have for your ideal home. https://cresleigh.com/mills-station/residence-2/

Here is also a link for a virtual walk through of Mills Station Cresleigh Ranch Resident 2 with Mrs. Abbie Johnson: https://www.youtube.com/watch?v=1Rpm_C0hXkY&feature=youtu.be

At the Heart of Each Atom there is Quiescence, that Mysterious Stillness of the Unseen Power of God!

December 14, 2019 4:12 am

One looks back with appreciation to the brilliant people, but with gratitude to those who touched our human feelings. The professional actor has a modest say over how the stage is assembled, the props selected, and the other characters positioned, as well as a say over his or her own presence in the play. This is also true in private life. In both cases the person is locus of the acting process. However, something more operates when institutions are involved, for within institutions various elements of acting are taken away from the individual and replaced by institutional mechanisms. The locus of acting, of emotion management, moves up to the level of the institution. Many people and objects, arranged according to institutional rule and custom, together accomplish the act. Companies, prisons, schools, churches—institutions of virtually any sort—assume some of the functions of a director and alter the relation of actor to director. Officials in institutions believe they have done things rights when they have established illusions that foster the desired feelings in workers, when they have placed parameters around a worker’s emotion memories, a worker’s use of the as if. It is not that workers are allowed to see and think as they like and required only to show feeling (surface acting) in institutionally approved ways. The matter would be simpler and less alarming if stopped there. However, it does not. #RandolphHarris 1 of 18

Some institutions have become very sophisticated in the techniques of deep acting; they suggest how to imagine and thus how to feel. As a farmer puts blinders on his or her workerhorse to guide its vision forward, institutions manage how we feel. We commonly assume that institutions are called in when individual controls fail: those who cannot control their emotions are sent to mental hospitals, homes for disturbed children, or prisons. However, in looking at the matter this way, we may ignore to shape feeling. We might ask instead what sort of church, school, or family influence was unavailable to the parents of institutionalized patients, who presumably tired to make their children into adequate emotion managers. One of the ways we guide visions into progression is by prearranging what is available to the worker’s view. A teaching hospital, for example, designs the stage for medical students facing their first autopsy. Seeing the eye of a dead person might call to mind a loved one or oneself; to see this organ coldly violated by a knife might lead a student to faint, or flee in horror, or quit medicine then and there. However, this seldom happens. The immaculate, brightly lit appearance of the operating room, and the serious professional behavior required, justify and facilitate a clinical and impersonal attitude toward death. #RandolphHarris 2 of 18

Certain parts of the body are kept covered, particularly the face and genitalia, and the hands, which are so strongly connected with human, personal qualities, are never dissected. Once the vital organs have been taken out, the body is removed from the room, bringing the autopsy down to tissues, which are more easily depersonalized. The deft touch, skill, and professional attitude of the prosector makes the procedure neater and more bloodless than might otherwise be the case, and this increases intellectual interest and makes it possible to approach the whole thing scientifically rather than emotionally. Students appear to avoid talking about the autopsy, and when they do talk about it, the discussion is impersonal and stylized. Finally, whereas in laboratory dissection humor appears to be a widespread and effective emotional control device, it is absent in the autopsy room, perhaps because the death has been too recent and [humor] would appear too insensitive. Covering the corpse’s face and genitalia, avoiding the hands, later removing the body, moving fast, using white uniforms, and talking in uniformed talk—these are customs designed to manage the human feeling that threatens order. Institutions arrange their front stages. They guide the way we see and what we are likely to feel spontaneously. #RandolphHarris 3 of 18

Consider the inevitable institutional halls, especially those near the areas where people wait. Often in medical, academic, and corporate settings we find on the walls a row of photographs or oil paintings of persons in whom we should have full confidence. In the waiting room of the psychiatrist: With crossed legs you claim repose, tranquility. Everything is under control. With the straight shoulder you say dignity, status. No matter what comes up, this guy has nothing to fear, is calmly certain of his worth and of his ability. With the head turned sharply to the left you indicate that someone is claiming his attention. No doubt hundreds of people would like this guy’s attention. He was engrossed in his book, but now he is being interrupted. And what was he reading? Reader’s Digest? Architectural Digest? The Bible? Oh, no; he is into something heavy. We cannot see the title, but we know it is plenty important. Usually it is Osler’s Principles and Practice of Medicine. And the finger marking his place? Why he is been at it so intently, so diligently, he is already halfway through. And the other hand, lying so lightly, so gracefully, on the book. That shows intelligence, experience, mastery. He is not scratching his head trying to figure out what the hell the author is getting at. Anytime you knock on this guy’s door, you will find him just like that, dressed to the nines, tie up tight in his buttoned-down collar, freshly pressed jacket, deeply immersed in one of these heavy tomes. #RandolphHarris 4 of 18

The professional’s office, of course, should be done in a pleasant but impersonal décor, not too messy and colorful but not too cold and bare; it should reflect just the amount of professional warmth the doctor or lawyer or banker himself or herself ought to show. Home is carefully distinguished from office, personal flair from professional expertise. This stage setting is intended to inspire our confidence that the service is, after all, worth paying a lot for. Airlines seem to model “stage sets” on the living rooms seen on daytime television serials: the Muzak tunes, the TV and movie screens, and the smiling flight attendants serving drinks are all calculated to make you feel at home. Even follow passengers are considered part of the stage. At American Airlines, for example, flight attendants in training are advised that they can prevent the boarding of certain types of passengers who pose a security threat. One’s effect on the emotion memory of other money-paying passengers might he all wrong. Sometimes props are less important than the influential directors. Institutions authorize stage directors to coach the hired cast in deep acting. Buttressed with the authority of a high office or a specialized degree, the director may make suggestions that are often interpreted at lower levels as orders. The director’s role may be simple and direct, as in the case of a group of college students training to be clinicians in a camp for emotionally disturbed children. #RandolphHarris 5 of 18

These students, who composed the junior staff, did not know at first how they were supposed to feel or think about the wild behavior of disturbed children. However, in the director’s chair sat the senior counselors, advising them on how to see the children: “They were expected to see the children as victims of uncontrollable impulses somehow related to their harsh and depriving backgrounds, and in need of enormous doses of kindliness and indulgence in order to break down their images of the adult World as hateful and hostile. They were also taught how to feel properly toward them: The clinician must never respond in anger or with intent to punish, although one might sometimes have to restrain or even isolate children in order to prevent them from hurting themselves or one another. Above all, the staff were expected to be warm and loving and always to be governed by a clinical attitude. To be warm and loving toward a child who kicks, screams, and insults you—a child whose problem is unlovability—requires emotion work. The art of it is passed down from senior to junior counselor, as in other settings it passes from judge to law clerk, professor to graduate student, boss to subordinate. The professional worker will implicitly frown on certain uses of emotion memory. #RandolphHarris 6 of 18

The senior counselor of disturbed children will not allow one’s self to think, “Brett reminds me of a terrible brat I had to babysit when I was thirteen, and if he is like that I will end up hating him.” Instead, one will reconceive Mark in another way: “Brett is really like the other kid I used to babysit when I was fourteen. He was difficult, but I got to like him, so I expect I will get to like Brett despite the way he pushes me away suspiciously.” A proper way to experience the child, not simply a proper way to seem to feel, was understood by everyone as part of the job. And the young caretakers did admirably: To an extraordinary degree they fulfilled these expectations, including, I am convinced, the expectations that they feel sympathy and tenderness and love toward their charges, despite their terrestrial-like behavior. The speed with which these college students learned to behave in this way cannot be easily explained in terms of gradual learning through a slow process of internalization. In more circuitous ways, too, the formal rules that prop up an institution set limits to the emotional possibilities of all concerned. Consider, for example, the rules that guard access to information. Any institution with a bit of hierarchy in it must suppress democracy to some extent and thus must find ways to suppress democracy to some extent and thus must find ways to suppress envy and resentment at the bottom. #RandolphHarris 7 of 18

Often envy is suppressed by enforcing a hierarchy of secrets. The customary rule of secrecy about pay is a case in point: those at the bottom are almost never allowed to know how much money those at the top get each month, nor, to the fullest extent, what privileges they enjoy. Also kept secret are deliberations that determine when and to what level an individual is likely to rise or fall within the organization. As one University of California administrative memorandum explained: “Letters concerning the disposition of tenure review cases will be kept confidential, in order that those involved not hold grudges or otherwise harbor resentment toward those unfavorably disposed in their case.” In this situation, where the top depends upon being protected from the middle and the bottom—from those involved as the memo put it—leaks can cause panic. Finally, drugs of various sorts can be used to stimulate or depress mood, and companies are not above engineering their use. Just as the plow displaced manual labor, in some reported instances drug use seems to be displacing emotion labor. The labor that it takes to withstand stress and boredom on the job can be performed, some workers have found, by Darvon and Valium. Workers at the American Telephone and Telegraph Company, for example, found that nurses in its medical department used to give out Valium, Darvon, codeine, and other drugs for free and without prescription. #RandolphHarris 8 of 18

There are a number of ways, some of them company-sponsored, to “have a nice day” on the job, as part of the job. The stage actor makes the finding and expressing of feeling one’s main professional task. In Stanislavski’s analogy, he seeks it with the dedication of a prospector for precious metal. He comes to see feeling as the object of painstaking internal mining, and when he finds it, he processes it like gold. In the context of the theater, this use of feeling is considered exciting and honorable. However, what happens when deep and surface acting become part of a day’s work, part of what we sell to an employer in return for a day’s wage? What happens when our feelings are processed like raw ore? A lot of people who deal with others, especially when dealing with customers, engage in some acting. If a worker pretends he or she is feeling really up, sometimes they actually get into it. The customer will then respond to the individual as though he or she were really friendly, and then more of the employee responds back [surface acting]. Sometimes one will purposely take some deep breathes. Try to relax one’s neck muscles [deep acting with the body]. One may just talk to one’s self: “Watch it. Do not let him get to you. Do not let him get to you. Do not let him get to you.” And then one will talk to one’s partner and she will say the same thing to one. After a while, the anger foes away [deep acting, self-[prompting]. #RandolphHarris 9 of 18

One has to try to remember if a customer is drinking too much, he or she is probably scared of something. It might help to think to yourself, “he’s a little child.” Really, that is what he is. And when you see him that way, you will not get mad that the customer is yelling at you. He is like a child yelling at you. [deep acting, Method acting]. Surface and deep acting in a commercial setting, unlike acting in a dramatic, private, or therapeutic context, make one’s face and one’s feelings take on the properties of a resource. However, it is not a resource to be used for the purpose of art, as in drama, or for the purposes of self-discovery, as in therapy, or for the pursuit of fulfillment, as in everyday life. It is a resource to be used to make money. Outside of Stanislavski’s parlor, out there in the American marketplace, the actor may wake up to find oneself actually operated upon. In spite of—or perhaps because of—the fact that instinctivists and behaviorists share certain similarities in their respective pictures of humans and their philosophical orientation, they have fought each other with a remarkable fanaticism. Nature or nurture, instinct or environment became flags around which each side rallied, refusing to see any common ground. In recent years there has been a growing tendency to overcome the sharp alternatives of the instinctivist-behaviorist war. #RandolphHarris 10 of 18

One solution to the instinctivist-behaviorist war is to change the terminology; some tended to reserve the term “instinct” for the lower animals and to speak instead of “organic drives” when discussing human motivations. In this way some developed such formulations as “most of Human’s behavior is learned, whereas mist of a bird’s behavior is not learned.” This latter formulation is characteristic of the new trend to replace the old “either/or” by a “more-or-less” formulation, thus taking account of gradual change in the weight of the respective factors. The model for this view is a continuum, on the one end of which is (almost) complete innate determination, on the other end (almost) complete learning. Perhaps a more serious weakness in the present psychological handling of instinct is possessed in the assumption that a two-class system is adequate for the classification of complex behavior. The implication that all behavior must be determined by learning or by heredity, neither of which is more than partially understood, is entirely unjustified. The final form of any response is affected by a multiplicity of variables, only two of which are genetical and experiential factors. It is to the identification and analysis of all these factors that psychology should address itself. When this task is properly conceived and executed there will be no need nor reason for ambiguous concepts of instinctive behavior. #RandolphHarris 11 of 18

Because learning plays a more important role in the behavior of higher than in the behavior of lower forms, the natively determined behavior pattern of higher forms become much more extensively modified by experience than those of lower forms. It is through such modification that the animal may become adjusted to different environments and escape from the narrow bounds the optimum condition imposes. Higher forms are therefore less dependent upon specific external environmental conditions for survival than are lower forms. Because of the interaction of acquired and innate factors in behavior it is impossible to classify many behavior patterns. Each type of behavior must be separately investigated. Yet, there are more important problems from the standpoint of this study and that is the difference between organic drives (food, fight, flight, sexuality—formerly called instincts), whose function it is to guarantee the survival of the individual and the species, and nonorganic drives (character-rooted passions), which are not phylogenetically programmed and are not common to all beings: the desire for love and freedom; destructiveness, narcissism, sadism, masochism. Often these nonorganized drives that form being’s second nature are confused with organic drives. #RandolphHarris 12 of 18

A case and point is the sexual drive. It is a psychoanalytically well-established observation that often the intensity of what is subjectively felt as sexual desire (including its corresponding physiological manifestations) is due to nonsexual passions such as narcissism, sadism, masochism, the wish for power, and even anxiety, loneliness, and boredom. For a narcissistic male, for instance, the sight of a woman may be sexually exciting because he is excited by the possibility of proving to himself how attractive he is. Or a sadistic person may be sexually excited by the chance to conquer a woman (or as the case may be, a man) and to control her or him. Many people are bound for years to each other emotionally just by this motive, especially when the sadism of one fits the masochism of the other. It is rather well known that fame, power, and wealthy makes is possessor sexually attractive if certain physical conditions are present. In all these instances, the physical desire is mobilized by nonsexual passions which thus find their satisfaction. Indeed, it is anybody’s guess how many children owe their existence to vanity, sadism, and masochism, rather than to genuine physical attraction, not to speak of love. However, people, especially men, prefer to think that they are “oversexed” rather than that they are “overvain.” The same phenomenon has been clinically studied minutely in cases of compulsive eating. This symptom is not motivated by physiological but by psychic hunger, engendered by the feeling of being depressed, anxious, empty. #RandolphHarris 13 of 18

Therefore, destructiveness and cruelty are not instinctual drives, but passions rooted in the total existence of humans. They are one of the ways to make sense of life; they are not and could not be present in the animal, because they are by their very natures rooted in the human condition. The main error many instinctivists have made is that they have confused the two kinds of drives, those rooted in instinct, and those rooted in character. A sadistic person who waits for the occasion, as it were, to express one’s sadism, looks as if he or she fitted the hydraulic model of a dammed-up instinct. However, only people with a sadistic character wait for the opportunity to behave sadistically, just as people with a loving character wait for the right opportunity to express their love. imagine an absolutely material World, containing only physical and chemical fact, and existing from eternity without a God, without even an interested spectator: would there by any sense in saying of that World that one of its states is better than another? Or if there were two Worlds possible, would there be any rhyme or reason in calling one good and the other bad—good or bad absolutely, I mean, and apart from the fact that one might relate itself better than the other to the philosopher’s private interests? However, we must leave these private interests out of the account, for the philosopher is a mental fact, and we are asking whether goods and evils and obligations exist in physical facts per se. #RandolphHarris 14 of 18

Surely there is no status for good and evil to exist in, in a purely insentient World. How can one physical fact, considered simply as a physical fact, be better than another? Betterness is not a physical relation. It its mere material capacity, a thing can no more be good or bad than it can be pleasant of painful. Good for what? Good for the production of another physical fact, do you say? But what in a purely physical Universe demands the production of that other fact? Physical facts simple are or are not; and neither when present or absent, can they be supposed to make demands. If they do, they can only do so by having desires; and then they have ceased to be purely physical facts, and have become facts of conscious sensibility. Goodness, badness, and obligation must be realized somewhere in order really to exist; and the first step in ethical philosophy is to see that no merely inorganic nature of things can realize them. Neither moral relations nor the moral law can swing in vacuo. Their only habitat can be a mind which feels them; and no World composed of merely physical facts can possibly be a World to which ethical propositions apply. The moment one sentient being, however, is made a part of the Universe, there is a chance for goods and evils really to exist. Moral relations now have their status, in that being’s consciousness. #RandolphHarris 15 of 18

So far as one feels anything to be good, one makes it good. It is good, for one; and being good for one, is absolutely good, for one is the sole creator of values in that Universe, and outside of one’s opinion, things have no moral character at all. In such a Universe as that it would of course be absurd to raise the question of whether the solitary thinker’s judgments of good and ill are true or not. Truth supposes a standard outside of the thinker to which one must confirm; but here the thinker is a sort of divinity, subject to no higher judge. Let us call the supposed Universe which one inhabits a moral solitude. In such a moral solitude it is clear that there can be no outward obligation, and that the only trouble the god-like thinker is liable to have will be over the consistency of one’s own several ideals with one another. Some of these will no doubt be more pungent and appealing than the rest, their goodness will have a profounder, more penetrating taste; they will return to haunt one with more obstinate regrets if violated. So the thinker will have to order one’s life with them as its chief determinants, or else remain inwardly discordant and unhappy. Into whatever equilibrium one may settle, though, and however one may straighten out one’s system, it will be a right system; for beyond the facts of one’s own subjectivity there is nothing moral in the World. #RandolphHarris 16 of 18

The enlightened being can condemn nobody, can regard none as outside one’s range of compassion, and can find a place in one’s heart for the worst sinner. One knows that duality is but a dream and discovers oneself anew in all sentient creatures. One knows that the World’s woe arises out of its false and fictitious sense of separateness. One receives too many confidences ever to be surprised by any of them, too many confessions ever to be shocked. However, even if one had never heard or read a single one, one would receive them just as calmly. For one’s compassions and insight, one’s tolerance and realism embrace the whole range of human feeling or human behavior. One is always oneself, without pose, without pretense, and without self-consciousness. It is not the studied poise of good breeding but a natural poise upwelling from within. One’s uniqueness extends through body, feelings, thoughts, character, outlook—it is total. The ordinary being see only one’s personal objective, but the illumined being sees simultaneously both the objective and the person pursuing it. One’s silence bravely takes its stand on the fact that truth is a reality, is a power, is invincible. One knows the proper value to stamp on fame, position, and wealth, and the proper place to assign them. One neither rejects them with harsh ascetic scorn nor seeks them with hard self-centered ambition. #RandolphHarris 17 of 18

The strength with which he has conquered both oneself and life will be evident to those who are sensitive to more than merely commonplace things. In every affair one knows where one stands, but more in the sense than one listens and obeys the higher guidance than in any other. Blessed be the Lord God, Who cometh in the Name of the Lord, and hath dawned upon us; Whose Coming hath redeemed us, Whose Nativity hath enlightened us; Who by His Coming hath sought out the lost, and illuminated those who sat in darkness. Grant, therefore, O Father Almighty, that we celebrating with pious devotion the day of his Nativity, may find the day of judgement a day of mercy; that as we have known His benignity as our Redeemer, we may feel His gentle tenderness as out Judge. We give Thee thanks, O Lord our God, and bless Thee from day to day, Who hast been pleased to bring us to this Thy holy solemnity. Vouchsafe us, with Thy faithful people, in peace and quietness through many succeeding years to welcome Christ, through Thy mercy. “And they did pray unto the Lord their God continually, insomuch that the Lord did bless them, according to his word, so that they did wax strong and prosper in the land,” reports Alma 62.51. One learns from within, intuitively, much more than from without, the full teaching to which other beings or their books have led them. #RandolphHarris 18 of 18

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Of Luxuries Bright, Milky Soft and Rosy– Shall Not the Judge of All the Earth do Right?

October 30, 2019 11:09 pm

I want you to go to New York. New York is the capitol of the World. And I want you to go to school there. You are to have other companions now, good, decent security guards who will keep you safe. I want you to have the finest education. Remember, whatever you have suffered, no matter how bad it has been, you can use that, use that to be a stronger person. Once people believed that the World was flat; however, science has proved that the World is round. Now in spite of that, one still believes that life is flat and goes from birth to death. However, life is probably round and much superior in extension and capacity to the hemisphere known to us at present. Future generations will probably enlighten us on this so interesting subject; and then science itself might arrive—willy0nilly at conclusions relation to the other half of existence. We respect the voyager, the explorer, the climber, the cosmonaut. It makes far more sense to me as a valid project—indeed, as a desperately and urgently required project for our time—to explore the inner space and time of consciousness. In over 100 cases where we studied the actual circumstances around the social event when one person comes to be regarded as schizophrenic, it seems to us that without exception the experience and behavior that get labeled schizophrenic is a special strategy that a person invents in order to live in an unlivable situation. #RandolphHarris 1 of 20

Schizophrenia can be a potential breakthrough as well as breakdown. Some schizophrenics are exceptionally bright and sensitive. They cannot dismiss the lies and distortions that beset them (indeed, all of us). They are extremely vulnerable, therefore, and experience full range of degradations. At the same time, they cannot tolerate these degradations. They do not know how to handle or rechannel them. So they build massive defenses against them, withdrawing, dissociating, or exploding. Yet, these excesses are also potentialities. They can, if properly integrated, signify the awakenings of freer minds. They can point beyond stifling patterns and pave the way to more creative, flexible lifestyles. Roman clap-trap? To the contrary. Consider such luminaries as Blake, Van Gogh, and Nietzsche. Consider numerous studies of the creative process. I believe that the key to significant life change is to be found in recovering one’s centering of life in one’s subjective vision. Genuine insight is to my mind is inner-sight, subjective vision. So-called insight that is chiefly derived from the therapist’s perceptions and interpretations is not inward-seeing; it is objective information about the person the patient has been, but is not evocative of one’s present being. I have always wanted to be one of the right people, always since my earliest recollections. My mother was a great admirer of cultured people. #RandolphHarris 2 of 20

Very early I somehow got the idea that cultured people had a different skin texture than most people—maybe it was because another favorite word of hers described cultured people as finer. Being right is so important and so easily lost. Obviously, being right means pleasing the teachers. Clearly, being right means being like Dad, who is loving and dependable. And so the explorations go. In some ways, I get confirmation of being right—recognitions, offices, approval. However, always the secret self must be hidden, that I know it right. It is shameful because it is emotional and unpractical, because it really wants to play many times when I force it to work, because it likes to daydream instead of being realistic. To selves: gradually one becomes more public, the other more hidden. We discover with how crippled and stifled a life can be when it is half-lived, half-listened to, and half-searched. Attending to the process of becoming aware, of inner searching, is another healing process. It is the capacity to reinterpret what cannot be denied. It might also be simply called the capacity for creative change. Such capacity means turning one’s dual nature into rewarding personal and professional activity, including enjoying one’s family, teaching and practicing psychotherapy. For clients and many of us, creative change also means a wealth of personal and career transformations with fresh ways to reunite and reframe our lives. #RandolphHarris 3 of 20

Something more has emerged from the explorations of my awareness…Something has been created. New meanings, new perceptions, new relationships, new possibilities now exit where they were not to be found before. In short, my inner vision is a creative process that does more than observe what is already at hand; it brings into being fresh possibilities. This is the astonishing and creative possibility latent in our being. Life that is searched and found choice, that chose and found change, that changed and found power. Again and again, I find that those to whom I speak or write take other—and to me, lesser—point as more fresh or meaningful. And yet, it is this very knowing as distinct from knowing about, which must be taken seriously; it is the World which so often calls out to be bridged. It is our lost sense, the inner awareness that has the potential to let each of us live in wholeness and with true realization of his or her unique nature. [And] it is our avenue toward the most profound meaning of life and the Universe. It is a plausible assumption that the working-class boy whose status is low in middle-class terms cares about that status, that this status confronts him with a genuine problem of adjustment. To this problem of adjustment there are a variety of conceivable responses, of which participation in the creation and the maintenance of the delinquent subculture is one. #RandolphHarris 4 of 20

What does the delinquent response have to offer? Let us be clear, first, about what this response is. The hallmark of the delinquent subculture is the explicit and wholesale repudiation of middle-class standards and the adoption of their very antithesis. The corner-boy culture is not specifically delinquent. Where it leads to behavior which may be defined as delinquent, for instance, truancy, it does so not because nonconformity to middle-class norms defines conformity to corner-boy norms, but because conformity to middle-class norms interferes with conformity to corner-boy norms. The corner-boy plays truant because he does not like school, because he wishes to escape from a dull and unrewarding and perhaps humiliating situation. However, truancy is not defined as intrinsically valuable and status-giving. The member of the delinquent subculture plays truant because good middle-class (and working-class) children do not play truant. Corner-boy resistance to being herded and marshaled by middle-class figures is not the same as the delinquent’s floating and jeering of those middle-class figure and active ridicule of those who submit. The corner boy’s ethic of reciprocity, his quasi-communal attitude toward the property of in-group members, is shared by the delinquent. However, this ethic of reciprocity does not sanction the delinquent and malicious violation of the property rights of persons outside the in-group. #RandolphHarris 5 of 20

We have observed that the differences between the corner-boy and the college-boy or middle-class culture are profound but that in many ways they are profound differences in emphasis. We have remarked that the corner-boy culture does not so much repudiate the value of many middle-class achievements as it emphasizes certain other values which make such achievement improbable. In short, the corner-boy culture temporizes with middle-class morality; the full-fledged delinquent subculture does not. It is precisely here, we suggest, in the refusal to temporize, that the appeal of the delinquent subculture is possessed. Let us recall that it is characteristically American, not specifically working-class or middle-class, to measure oneself against the widest possible status Universe, to seek status against all comers, to be as good as or better than anybody—anybody, that is, within one’s own age and gender category. As long as the working-class corner-boy clings to a version, however attenuated and adulterated, of the middle-class culture, he must recognize his inferiority to working-class and middle-class college-boy. The delinquent subculture, on the other hand, permits no ambiguity of the status of the delinquent relative to that of anybody else. #RandolphHarris 6 of 20

In terms of the norms of the delinquent subculture, defined by this negative polarity to the respectable status system, the delinquent’s very nonconformity to middle-class standards sets one above most exemplary college boy. Another important function of the delinquent subculture is the legitimation of aggression. We surmise that a certain amount of hostility is generated among working-class children against middle-class persons, with their airs of superiority, disdain or condescension and against middle-class norms, which are, in a sense, the cause of their status-frustration. TO infer inclinations to aggression from the existence of frustration is hazardous; we know that aggression is not an inevitable and not the only consequence of frustration. Nevertheless, despite our imperfect knowledge of these things, we would be blind if we failed to recognize that bitterness, hostility and jealousy and all sorts of retributive fantasies are among the most common and typically human responses to public humiliation. However, for the child who temporizes with middle-class morality, overt aggression and even the conscious recognition of one’s own hostile impulses are inhibited, for one acknowledges the legitimacy of the rules in terms of which one is stigmatized. For the child who breaks clean with the middle-class mortality, on the other hand, there are no moral inhibitions on the free expression of aggression against the sources of frustration. #RandolphHarris 7 of 20

Moreover, the connection we suggest between status-frustration and the aggressiveness of the delinquent subculture seems to us more plausible than many frustration-aggression hypotheses because it involves no assumptions about obscure and dubious displacement of aggression against substitute targets. The targets in this case is the manifest cause of the status problem. It seems to us that the mechanism of reaction-formation should also play a part here. Its hallmark is an exaggerated, disproportionate, abnormal intensity of response, inappropriate to the stimulus which seems to elicit it. The unintelligibility of the response, the overreaction, becomes intelligible when we see that it has the function of reassuring the actor against an inner threat to one’s defenses as well as the function of meeting an external situation on its own terms. Thus we have the mother who compulsively shows inordinate affection upon a child to reassure herself against her latent hostility and we have the male adolescent whose awkward and immoderate masculinity reflects a basic insecurity about one’s own gender-role. In like manner, we would expect the delinquent boy who, after all, has been socialized in a society dominated by a middle-class mortality and who can never quite escape the blandishments of middle-class society, to seek to maintain one’s safeguards against seduction. #RandolphHarris 8 of 20

Reaction-formation, in his case, should take the form of irrational, malicious, unaccountable hostility to the enemy within the gates as well as without: the norms of the respectable middle-class society. Any genuine symbol, with its accompanying ceremonial rite, becomes the mirror the reflects insight, new possibilities, new wisdom, and other psychological and spiritual phenomena that we do not dare experience on our own. We cannot for two reasons. The first is our own anxiety: the new insights often—and, we could even say, typically—would frighten us too much were we to take fully and lonely responsibility for them. In the age of ferment such insights may come frequently, and they require more psychological and spiritual responsibility than most individuals are prepared to bear. In dreams people can let themselves do things that would normally be too outrageous to think or say in ordinary speech. The second reason is we escape hubris. The value of the dreams, like these divinations, is not that they give a specific answer, but that they open up new areas of psychic reality, shake us out of our customary ruts, and throw light on a new segment of our lives. The philosopher came to the conclusion that it meant one is wisest because one had admitted one’s own ignorance. Ecstasy is a time honored method of transcending our ordinary consciousness and a way of helping us arrive at insights we could not attain otherwise. #RandolphHarris 9 of 20

An element of ecstasy, however slight, is part and parcel of every genuine symbol and myth; for if we genuinely participate in the symbol or myth, we are for that moment taken out of and beyond ourselves. The humanity of the rebel is possessed in the fact that civilization rises from one’s deeds. The function of the rebel is to shake the fixated mores and the rigid order of civilization; and this shaking, though painful, is necessary if the society is to be saved from boredom and apathy. Obviously I do not refer to everyone who calls oneself a rebel, but only to the authentic rebel. Civilization gets its first flower from the rebel. Civilization begins with a rebellion. Prometheus, one of the Titans, steals fire from the gods on Mount Olympus and brings it as a gift to beings, marking the birth of human culture. For this rebellion Zeus sentences him to be chained to Mount Caucasus where vultures consume his lover during the day and at night it grows back only to be again eaten away the next day. This is a tale of the agony of the creative individual, whose nightly rest only resuscitates him so that he can endure his agonies the next day. However, note also that Prometheus is released from his sufferings only when an immortal renounces his immortality in Prometheus’ favor. This Chiron does. What a vivid affirmation of human life, one of the essential characteristics of which is that each one of us will some day die! #RandolphHarris 10 of 20

It is saying: “I willingly give up immortality to affirm humanity; I am willing to die in order to affirm human civilization.” It is death which humanizes us. And the fact that we die is intimately bound up with our rebellion and our creating civilization. This is a truth which can be known in its full force only by the rebel. A similar rebellion and a similar acceptance of mortality are central in another account of the beginning of civilization, that of the story of Adam and Eve. The essence of their deed is rebellion—with prompting from that daimonic element in nature, the snake. The remarkable parallel in the stories of Prometheus and Adam is that the gods are pictured as the enemies of humans; they seek to keep humans perpetually subordinated. Yahweh is worried least Adam and Eve, having eaten of the tree of the knowledge of good and evil, will also eat of the tree of eternal life. Again, the fact of being’s mortality is brought in as a necessary prerequisite for creativity and civilization. True, we yearn for immortality, we struggle to form symbols of it, and we smart under the necessity of dying. Do not go gentle into that good night, rage, rage against the dying of the light. However, if we did not know that we will die we would create no more than did the gods, lolling away their endless days on Mount Olympus, a boring succession of tomorrow and tomorrow relieved only by occasional pleasures of the flesh affairs with mortals. #RandolphHarris 11 of 20

Consciousness itself, which includes anxiety, guilt, and a sense of responsibility, is born when Adam and Eve are ejected from Eden. And all this happens in an act of rebellion. This is not foreign to psychology: there is no meaningful “yes” unless the individual could also have said “no.” Consciousness requires the exercise of the individual’s counterwill; it is called forth, inspired, and developed by the conflicts that occur in every individual’s life which force one to wonder and to call on power one did not know one possessed. Consider also he tale of Orestes. This is a representation of beings assuming responsibility for one’s own life, likewise a prerequisite of civilization. It is similar to the story of Prometheus and that f Adam and Eve in the sense that it depicts the taking of a giant step forward in the humanization of beings; and the fact that Orestes identifies with his father should not be allowed to obscure the fact that the myth emphasizes even more profoundly that an individual’s existence must start with a rebellion against his mother, to whom he is tied at birth by the umbilical cord. After Orestes’ assassinates his mother, and his cutting himself loose from Mycenae, he endures persecution by the Erinyes, who drive him to virtual insanity. Likewise many persons in psychotherapy struggle, on the brink of psychosis, toward autonomy. #RandolphHarris 12 of 20

The stages of the dramas are Orestes’s act, his guilt and atonement, his assuming responsibility for his deed, and his ultimate forgiveness in the Eumenides, the final play of Aeschylus’ trilogy, by a court composed of men, not gods. It is a portrayal of the importance of rebellion for the capacity to assume responsibility for one’s own and one’s fellow’s lives. We also note that startling regularity through history with which society martyrs the rebel in one generation and worships him in the next. Sokrates, Jesus, Prince Lestat, William Blake—the list is as endless as it is rich. It we look more closely at the first two, we shall see how the rebel typically challenges the citizenry with his visions. Jesus’ dictum was: “It was said unto you of old, but I say unto you.” Although Sokrates refused to evade the law, he challenged it: “Men of Athens, I shall obey God rather than you, and so long as I live I shall never cease from the teaching of philosophy.” Both are introductions to frank espousal of rebellious teachings; they are challenges to the structure and stability of the society. Society can tolerate only a certain amount of threat to its mores, laws, and established ways. However, if civilization has only its own mores and no input to fertilize its growth—that is, has only its established ways—it stagnates in passivity and apathy. #RandolphHarris 13 of 20

The adaptation that has been worked out is to martyr the rebel during the time in which he or she lives and then, when he or she is dead and there is no chance for one to alter one’s message (it is now established), disinter one, apotheosize one, and finally worship one. If the gods are occupied with keeping beings subordinate, why do not we simply say: “Away with them!” Then we could, as rationalist through the ages have tried to do, simply accept Jesus and Sokrates and Prince Lestat as the sensitive human beings they were. However, that is to misunderstand the function of the gods. Gods are, culturally speaking, symbols of our ideal yearnings and visions. (Symbols encompasses diverse stands of reality and participates in the reality itself.) God is the symbol of the power human beings year for but do not have. We are always enlarging our insights and visions. To simply deny the god function in human life is to impoverish our lives, specifically our ideals and our visions. However, as we enlarge and purify our insights (say about justice) and our visions (say of a better World), we also enlarge our symbols of the gods. This is why one reads in the Old Testament of the curious phenomenon of Abraham arguing with God not to destroy Sodom and Gomorrah, saying: “Far be that from Thee! Shall not the judge of all the Earth do right?” (Genesis 18.25). #RandolphHarris 14 of 20

Abraham takes God to task for not living up to his own principles. God in terms of his new vision of what God ought to be and stand for. This curious phenomenon—source of much gymnastics among theologians—makes no sense when we define God as the all-perfect, purely ineffable. However, it makes entire sense when we see God, as I believe the higher religions have always seen Him, as the confluence of the Ground of Being (the given aspect of life) and being’s own capacity for spiritual insight (the autonomous aspect of the individual being). The highest function of rebellion is the rebellion in the name of “God above God.” Everyone at one time or another finds oneself in a situation where one must decide whether one shall use or avoid the name of God, whether one shall talk with personal involvement about religion matters, either for or against them. Making such a decision is often difficult. We feel that we should remain silent in certain groups of people because it might be tactless to introduce the name of God, or even to talk about religion. However, our attitude is not unambiguous. We believe we are being tactful, when actually we may be cowardly. And then sometimes we accuse ourselves of cowardice, although it is really tact that prevents us from speaking out. This happen not only to those who would speak out for God, but also to those who would speak out against God. #RandolphHarris 15 of 20

Whether for or against Him, God’s name is on our lips and we are embarrassed because we feel that more is at stake than social tact. So we keep silent, uncertain as to whether we are right or wrong. The situation itself is uncertain. Perhaps we might isolate ourselves or seem ridiculous by even mentioning the divine name, affirming or denying it. However, there might also be another present for whom the mention of the divine name would produce a first experience of the Spiritual Presence and a decisive moment in one’s life. And again, perhaps there may be someone for whom a tactless allusion to God would evoke a definite sense of repulsion against religion. One may now think that religion as such is an abuse of the name of God. No one can look into the hearts of others, even if one converses with them intimately. We must risk now to talk courageously and now to keep silent tactfully. However, in one case should we be pushed into a direct affirmation or denial of God which lacks the tact that is born of awe. The sublime embarrassment about His real Presence in and through His name should never leave us. When they have had to teach their children the divine name, many persons have felt the pain of this embarrassment, and others have felt it perhaps when they tried to protect their children against a divine name that they considered an expression of dangerous superstition. #RandolphHarris 16 of 20

It seems natural to teach child about most objects in nature and history without embarrassment, and there are parents who think it is equally natural to teach them divine things. However, I believe that many of us as parents in this situation feel a sublime embarrassment. We know as Jesus knew that children are more open to the divine Presence than adults. It may well be, however, that if we use the divine name easily, we may close this openness and leave our children insensitive to the depth and the mystery of what is present in the divine name. However, if we try to withhold it from them, whether because we affirm or because we deny it, emptiness may take hold of their hearts, and they may accuse us later of having cut them off from the most important thing in life. A Spirit inspired tact I necessary in order to find the right way between these dangers. No technical skill or psychological knowledge can replace the sublimely embarrassed mind of parents or teachers, and especially of teachers of religion. There is a form of misuse of the name of God that offends those who hear it with a sensitive ear, just because it did not worry those who misused it without sensitivity. I speak now of a public use of the name of God which has little to do with God, but much to do with human purpose—good or bad. #RandolphHarris 17 of 20

Those of us who are grasped by the mystery present in the name of God are often stung when this name is used in governmental and political speeches, in opening prayers for conferences and dinners, in secular and religious advertisements, and in international war propaganda. Often the frequent use of the name of God is praised, as this is an indication that we are a religious nation. Ans one boasts of this, comparing one’s nation with others. Should this be condemned? It is hard not to do so, but neither is it easy. If the divine name is used publicly with full conviction, and therefore with embarrassment and Spiritual tact, it may be used without offense, although this is hardly ever so. It is usually taken in vain when used for purposes that are not t the glory of His name. Through the process of learning to respect God and his name, one will begin to unlock the deeper mysteries of the Holy Ghost. You will gain greater knowledge in regard to your own divine power and creation itself. It will become clear that through perception we can turn power n and off and will come to understand that gaining power is not really about obtaining something we do no have. It is more about learning to perceive what already dwells within the soul. The soul with allow us to experience God and the vast power of the concept through a continual process of becoming. #RandolphHarris 18 of 20

Many are worshipping a false divine blueprint drawn upon the collective mind of humanity which binds individual desire to guilt and evil, syphoning the minds of people turning them into slaves, and this is destroying the ability to love self. Evil is a power which cuts down love. This separation from God is the impetus which forces humankind to give up their power of loving, faith and adoring the divine source leaving a black hole of hatred within that cases prejudice, spite, and lack of compassion for the totality. It is not empowering, but separating human beings from the inherent power. “And now behold, we desire to know the cause of this exceedingly great neglect; yea, we desire to know the cause of your thoughtless state. Can you think to sit upon your thrones in a state of thoughtless stupor, while your enemies are spreading the work of death around you? Yea, while they are murdering thousands of your people?” reports Alma 60.6-7. “And now behold, I say unto you, I fear exceedingly that the judgments of God will come upon this people, because of their exceeding slothfulness, yea, even the slothfulness of our government, and their exceedingly great neglect toward their brethren, yes, towards those who have been slain,” report Alma 60.14. The other ways were not without their usefulness and helpfulness, of course, but they lost that value the moment they were turned into substitute for the interior way, which is unique and without a second because each one of us is unique. #RandolphHarris 19 of 20

Each person gets one’s own special experience of life, makes one’s own special set of contact with other persons, and meets one’s own particular destiny. In one’s reactions to and dealings with all this, one is really reacting to and dealing with oneself. One is showing quarrelsomeness, or trying to conquer it; ne is losing oneself in the day’s activity, or saving oneself from it in a half-hour retreat. One is letting negative thoughts or feelings stay in one’s heart, or trying to drive them out of it. One is practicing a larger relationship and a kindlier attitude toward those one encounters in one’s day-to-day business, or one is failing to recognize why they—and not others who are quite different—have been put into one’s path by the Infinite Intelligence (God). Our environment is really a testing-place and a disciplinary school. Speech is no longer a means to express internal power and raise one’s vibrational frequency via the vibrations of the tonal sound. It is no longer a tool to speak our reality into existence. It is through God’s angelic force that words of power are reserved for the few. Speech is not used for mere conversation even though its power really serves a much deeper and greater purpose. “When a person speaks by power of the Holy Ghost, that power carries it unto hearts,” reports 2 Nephi 33.1. #RandolphHarris 20 of 20

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There is an Invisible Mechanism within the Universe and an Intelligent Mind (God) Directing this Mechanism!

October 29, 2019 1:21 am

Maybe it is time I discovered what is going on here for myself. Now listen to me. I want you to go belowstairs and stay there. If someone benighted emissary of the thing should crash-land on our wintry little paradise, you will be sage from it down there. Stay there till I return. This is the same precaution being taken by others the World over. Belowground you are safe. And if this thing talks to you, this Voice, well, try to learn more about it. In the settlement houses and other adult-sponsored and managed recreational agencies similar conflicts may often be seen between the middle-class values of the adults in charge and the working-class values of the children for whose benefit the institution ostensibly exist. Such organizations smile upon neat, orderly, polite, personable, mannerly children who want to make something of themselves. The sponsor, directors and group work leaders find it a pleasure to work with such children, whose values are so like their own, and make them feel welcome and respected. They do indeed feel a special responsibility toward the boy whose family and neighborhood culture have not equipped him with those values, the rough boy, the dirty boy, the bum who just hangs around with the gang on the corner, in the pool hall or in the candy store. #RandolphHarris 1 of 20

However, the responsibility they feel toward him is to encourage him to engage in more worthwhile activities, to join and to be a responsible member of some wholesome adult-supervised club or other group, to expurgate one’s language and, in general, to participate in the constructive program of the institution. Indeed, like the school, it functions to select potentially upwardly mobile working-class children and to help and encourage them in the upward climb. It is common experience of such organizations that they are very successful and do a lot of good but do not seem to get children who need them most. The reason is that here, as in the school, it is almost impossible to reward one or quite openly, punishing its absence or its opposite. The corner boy quickly senses that he is under the critical or at best condescending surveillance of people who are foreigners to his community and who appraise him in terms of values which he does no share. He is aware that he is being invidiously compared to others; he is uncomfortable; he finds it hard to accommodate himself to the rules of the organization. To win the favor of the people in charge he must change his habits, his values, his ambitions, his speech and his associates. Even were these things possible, the game might not be worth the candle. #RandolphHarris 2 of 20

So, having sampled what they have to offer, he returns to the street or to his clubhouse in a cellar where facilities are meager but human relations more satisfying. Not only in terms of standards of middle-class adults but in terms of their children’s standards as well, the working-class culture is likely to be a failure. Despite the existence among middle-class children of a youth culture which may differ in significant ways from the culture of their parents, the standards these children apply are likely to relegate to an inferior status their working-class peers. Gradually the group became more critical of prospective members. A process somewhat evident from the beginning became more obvious. In general only boys who measured up to the group’s unwritten, unspoken and largely unconscious standards were ever considered. These standards, characteristics of their middle-class homes, required the suppression of the impulsive disorderly behavior and put a high value on controlled cooperative attitudes. Hence even these normally healthy and boisterous boys were capable of rejecting schoolmates they considered too wild and boisterous. Coincident with this was an emphasis on intellectual capacity and achievement. They preferred smart as contrasted with dumb prospects. The boys seemed to use their club unconsciously to express and reinforce the standards learned in their homes and the community. #RandolphHarris 3 of 20

Not only teachers but schoolmates, in evaluating the character of other children, tend to give the highest ratings to the children of the higher social levels, although the correlation between social class and character reputation is far from perfect. Beneficial correlations between various indices of social class status of the home and social status in the schools as measured by pupils’ choices have been found. We have seen how social class and the behavior and personality associated with social class membership operate to determine prestige and clique and date patterns among high school boys and girls. This process operates in all classes, but it is especially noticeable in contacts with class V [lower-lower]. This class is so repugnant socially that adolescents in the higher classes avoid clique and dating ties with its members. Furthermore, working-class children are less likely to participate, and if they participate are less likely to achieve prominence, in extra-curricular activities, which are an important arena for the competition for status in the eyes of the students themselves. In the area of organized athletics the working-class boy is perhaps least unfitted for successful competition. Even here, however, he is likely to be at a disadvantage. Adherence to a training regimen and a schedule does not come to him as easily as to the middle-class boy and, unless he chooses to loosen his ties to his working-class friends, he is likely to find some conflict between the claims of the gang and those of his athletic career. #RandolphHarris 4 of 20

Finally, although we must not minimize the importance of athletic achievement as a status-ladder, it is, after all, granted to relatively few, of whatever social class background, to achieve conspicuously in this area. In summary, it may confidently be said that the working-class boy, particularly if his training and values be those we have here defined as working-class, is more likely than his middle-class peers to find himself at the bottom of the status hierarchy whenever he moves in a middle-class to which he values middle-class status, either because he values the good opinion of middle-class persons or because he had to some degree internalized middle-class standards himself, he faces a problem of adjustment and is in the market for a solution. The delinquent subculture, we suggest, is a way of dealing with the problems of adjustment we have described. These problems are chiefly status problems: certain children are denied status in the respectable society because they cannot meet the criteria of respectable status system. The delinquent subculture deals with these problems by providing criteria of status which these children can meet. We remarked earlier that our ego-involvement in a given comparison with others depends upon status universe. Whom do we measure ourselves against? #RandolphHarris 5 of 20

In some other societies virtue may consist in willing acceptance of the role of peasant, low-born commoner or member of an inferior caste and in conformity to the expectations of that role. If others are richer, more nobly-born or more able than oneself, it is by he will of an inscrutable Providence and not to be imputed to one’s own moral defect. The sting of status inferiority is thereby removed or mitigated; one measures oneself only against those of like social position. We have suggested, however, that an important feature of American democracy, perhaps of Western European tradition in general, is the tendency to measure oneself against all comers. This means that, for children as for adults, one’s sense of persona worth is at stake in status comparisons with all other persons, at least of one’s own age and gender, whatever their family background or material circumstances. It means that, in the lower levels of our status hierarchies, whether adult or juvenile, there is a chronic fund of motivation, conscious or repressed, to elevate one’s status position, either by striving to climb within the established status system or by redefining the criteria of status so that one’s present attributes become status-giving assets. To manage private loves and hates is to participate in an intricate private emotional system. When elements of that system are taken into the marketplace and sold as human labor, they become stretched into standardized social forms. #RandolphHarris 6 of 20

In these forms, a person’s contribution of feeling is thinner, less freighted with consequence but at the same time it is less seen as coming less from the self and being less directed to the other. For that reason it is more susceptible to estrangement. I followed emotion work into the job market via two routes. First I entered the World of the flight attendant. As a point of entry, I chose American Airlines for several reasons: it puts a higher premium on service than other airlines do; its in-flight training program is perhaps the best in the World; its service has been ranked very high; and it has some of the best uniforms for flight attendants and pilots. For all these reasons, American’s company demands are higher and its work demands are met with success. Thus American fulfills the demands they put on flight attendants. It also gives sharper point to the general case about emotion work in public life. When emotional labor is put into the public marketplace, it behaves like a commodity: the demand for it waxes and wanes depending upon the competition with the industry. I gathered information at American in various ways. First, I watched. The head of American Airlines Training and Conference Center in Fort Worth, Texas, a gentle young man called Jim Thomas, allowed me to attend classes there. I watched recruits learning passenger landing and meal service in the mock cabin. #RandolphHarris 7 of 20

I got to know the trainers, who patiently explained their work to me. They were generous with their time on duty and off; one trainer invited me home to dinner, and several repeatedly invited me to lunch. Over countless other breakfasts, lunches, and dinners, and in the airport bus, I talked with students doing Initial Training and with experienced flight attendants attending the mandatory Recurrent Training sessions. I interviewed twenty American officials, from the executive vice-president, training, sales, and billing. I held a group interview with seven supervisors. I interviewed four advertising agents employed by the firm commissioned to promote American Airlines and its flight attendants, and I looked through microfilms of thirty years of American Airlines advertising. Finally, I also interviewed the two public relations officials who were in charge of handling me. It is an elite occupation, it is difficult to find one of these prestigious careers. Flight attendants do emotion work to enhance the status of the customer and entice further sales by their friendliness, there is another side of the corporate show, represented by the bill collectors who are taught to deflate the anger and frustration of customers, so they are more likely to pay their bills on time. Therefore, some emotional labor principles apply to very different jobs and very different feelings. #RandolphHarris 8 of 20

A nineteenth-century child working in a challenging Lincrusta-Walton wallpaper factory and a well-paid twenty-first century American flight attendant have something in common: in order to survive in their jobs, they must mentally prepare themselves—the factory worker from his own body and physical labor, and the flight attendant from his or her own feelings and emotional labor. I am interested in telling the flight attendant’s story in order to promote a fuller appreciation of the costs of what one does. And I want to base this appreciation on a prior demonstration of what can happen to any of us when we become estranged from our feelings and the management of them. We feel. But what is a feeling? I would define feeling, like emotion, as a sense, like the sense of hearing or sight. In a general way, we experience it when bodily sensation are joined with what we see or imagine. Like the sense of hearing, emotion communicates information. Anxiety is a signal function. From feeling we discover our own viewpoint on the World. We often say that we try to feel. However, how can we do this? Feelings are not stored inside us, and they are not independent of acts of management. Both the act of getting in touch with feeling and the act of trying to feel may become part of the process that makes the thing we get in touch with, or the thing we manage, into a feeling or emotion. In managing feeling, we contribute to the creation of it. #RandolphHarris 9 of 20

If this is so, what we think of as intrinsic to feeling or emotion may have always been shaped to social form and put to civic use. Consider what happens when young men roused to anger go willingly to war, or when followers rally enthusiastically around their king, or mullah, or football team. Private social life may always have called for the management of feelings. They party guest summons up a gaiety owed to the host, the mourner summons up a proper sadness for the funeral. Each offers up a feeling as a momentary contribution to the collective good. What gives social patterns to our acts of emotion management? I believe that when we try to feel, we apply latent feeling rules. We say, “I should not feel so angry at what she did,” or “given our agreement, I have no right to feel jealous.” Act of emotion management are not simply private acts; they are used in exchanges under the guidance of feeling rules. Feeling rules are standards used in emotional conversation to determine what is rightly owed and owing in the currency of feeling. Through them, we tell what is due in each relation, each role. We may tribute to each other in the currency of the managing act. In interaction we pay, overpay, underpay, play with, acknowledge our dues, pretend to pay, or acknowledge what is emotionally due another person. In these ways, we make our try at sincere civility. #RandolphHarris 10 of 20

Because the distribution of power an authority is unequal in some of the relations of private life, the managing acts can also be unequal. The myriad momentary acts of management compose part of what we summarize in the terms relation and role. Like the tiny dots of Seurat painting, the microcates of emotion management compose, through repetition and change over time, a movement of form. Some forms express inequality, others equality. Now what happens when feeling rules, like rules of behavioral display, are established though private negotiation but by company manuals? What happens when social exchanges are not, as they are in private life, subject to change or termination but ritually sealed and almost inescapable? What happens when the emotional display that one person owes another reflects a certain inherent inequality? The airline passenger may choose not to smile, but the flight attendant is obliged not only to smile but to try to work up some warmth behind it. What happens, in other words, when there is a transmutation of the private ways we use feeling? One sometimes needs a grand word to point out a coherent pattern between occurrences that would otherwise seem totally unconnected. My word is “transmutation.” When I speak of the transmutation of an emotional system, I mean to point out a link between a private act, such as attempting to enjoy a party, and a public act, such as summoning up good feeling for a customer. #RandolphHarris 11 of 20

What is it that we do privately, often unconsciously, to feelings that nowadays often fall under the sway of large organization, social engineering, and the profit motive. Trying to feel what one wants, expects, or thinks one ought to feel is probably no newer than emotion itself. Conforming to or deviating from feeling rules is also hardly new. In organized society, rules have probably never been applied only to observable behavior. “Crimes of the heart,” have long been recognized because proscriptions have long guarded the preactions of the heart; the Bible say not to covet your neighbor’s wife, not simply to avid acting on that feeling. What is new in our time is an increasingly prevalent instrumental stance toward out native capacity to play, wittingly and actively, upon a range of feelings for a private purpose and the way in which that stance is engineered and administered by large organizations. This transmutation of the private use of feeling affects the two genders and the various social classes in distinctly different ways. Emotion management has been better understood by professionals because they have to create the emotional tine of social encounters: expressing joy at the Christmas presents others open, creating the sense of surprise at birthdays, or displaying alarm at the car speeding down the road. #RandolphHarris 12 of 20

Now given the fact that others are likely to check up on the more controllable aspects of behavior by means of the less controllable aspects of behavior by means of the less controllable, one can expect that sometimes the individual will try to exploit this very possibility, guiding the impression one makes through behavior felt to be reliably informing. For example, in gaining admission to a tight social circle, the participant observer may not only wear an accepting look while listening to an informant, but may also be careful to wear the same look when observing the informant talking to others; observers of the observer will then not as easily discover where one actually stands. When a neighbor dropped in to have a cup of tea, he would ordinarily wear at least a hint f an expectant warm smile as he passed through the door into the Cresleigh home. Since lack of physical obstructions outside the home and beautiful trees around the home, it usually made it possible to observe the visitor unobserved as he approached the house, islanders sometimes took pleasure in watching the visitor drop whatever expression he was manifesting and replace it with a sociable one just before reaching the door. However, some visitors, in appreciating this examination was occurring, would blindly adopt a social face a long distance from the house, thus ensuring the projection of a constant image. #RandolphHarris 13 of 20

This kind of control upon the part of the individual reinstates the symmetry of the communication process, and sets the stage for a kind of information game—a potentially infinite cycle of concealment, discovery, false revelation, and rediscovery. It should be added that since the others are likely to be relatively unsuspicious of the presumably unguided aspect of the individual’s conduct, he can gain much by controlling it. The others of course may sense that the individual is manipulating the presumably spontaneous aspects of his behavior, and seek in this very act of manipulation some shading of conduct that the individual has not managed to control. This again provides a check upon the individual’s behavior, this time his presumably uncalculated behavior, thus re-establishing the asymmetry of the communication process. Here I would like to add the suggestion that the arts of piercing an individual’s effort at calculated unintentionality seems better developed than our capacity to manipulate our own behavior, so that regardless of how many steps have occurred in the information game, the witness is likely to have the advantage over the actor, and the initial asymmetry of the communication process is likely to be retained. #RandolphHarris 14 of 20

What is of great interest in this development is the intimate unity of patriarchal family ideology with that of kingship. The king represented the new fountainhead of spiritual power in which the subjects were nourished. In primitive society the entire group had created magical power by means of the jointly celebrated ritual. However, with the gradual development of specialized ritualists and priests, the power to create power often fell to a special class and was no longer the possession of the whole collectivity. Where this happened it helped to turn the average man into an impotent subject. In many agrarian societies the priests went on to develop astronomy, calendars, and rituals of power for the control of nature via magic, whereas previously each person had helped exercise such control via the communal rituals. Without the priests’ calendar, how would the farmer know the auspicious days for planting? With their astronomy the priests accrued the tremendous prestige of predicting eclipses; and then they exercised the fantastic power of brining back the Sun out of the clutches of darkness. Not only did they save the World from chaos in such ways, but in some places they possessed the secret ritual for the creation of the kind’s power. Often the kings and priests were solidly allied in a structure of domination that monopolized all sacred power; this completed the development for the tribal level where the shaman would sometimes ally with the chief. #RandolphHarris 15 of 20

All the less affluent subject could do in these societies was to grovel to the king and bring food to the priests in order to get a mite of magical protective power. The fathers imitated the kings so as to reenact the divine plan in their own homes; in this way they got a reflection of the king’s powers. If the gentlemen and ladies observed proper ritual behavior, the kingdom would flourish. So long as everyone in the kingdom copied the king, fathered sons, married off daughters, kept order in the family, and observed the household rituals, the balance of nature would not be upset in the divine household. All this took place in the divine cities, which themselves were eternal, connected to Heaven (Babylon equals Gate of the Gods), and protected and regenerated by the priestly rituals. Each city with its pyramidal temples and towers rose like a spire to penetrate the sky, the dimensions of invisible power, and to bathe itself in it. We can still feel this Gothic cathedral which penetrated Heaven and was bathed in the light of powers of Heaven. Rome is called the eternal city not because today tourists can always go back and find her as she was when they first visited her a few decades ago, but because she was regenerated in ancient times by centennial rituals, and was thought to have so much power sustaining her that she would never falter. #RandolphHarris 16 of 20

One of the strong impetuses to the triumph of Christianity was the increasing sackings of Rome by the barbarians, which showed everyone that something was wrong with the old powers and some new magical sources had to be tapped. The divine king in the sacred city bathing the holy empire—these were a power tool in which the fathers nourished themselves while they assured their own perpetuation in the person of their sons. We can see that this represents a new kind of unification experience, with a focal point of power, that in its own way tries to recapture the intense unity of primitive society, with its focus of power in the clan and the ancestral spirits. The emperors and kings who proclaimed themselves divine did not do so out of mere megalomania, but out of a real need for a unification of experience, a simplification of it, and a rooting of it in a secure source of power. The leader, like the people, senses a need for a strongly focused moral unity of the sprawling and now senseless diversity of the kingdom, and he tries to embody it in his own person: By proclaiming themselves gods of empire, Sargon and Rameses wished to realize in their own persons that mystic or religious unity which one constituted the strength of the clan, which still maintained the unity of the kingdom, and which could alone form the tie between all the peoples of an empire. #RandolphHarris 17 of 20

Alexander the Great, the Ptolemies, and the Caesars, will, in their turn, impose upon their subjects the worship of the sovereign, not so much out of vanity as to consolidate moral unity…And so through its mystic principle the clan has survived in the empire. I must also warn that many will seem to have disdain for you because they are beings of false light. Their connection to divinity has been served due to a strategic plan of enslavement. Therefore, the masses will likely shun and reject you. However, you will cyclically being to attract others who align with your perfectly through time. This is not a path of severe loneliness, but rather a means to realize just how badly the human race has been shackled. We must awaken to this in order to see the truth of the lie and perceive the lie of truth. Do not take it personally. People are naturally God fearing and will as a result feel threatened by your power. “And it came to pass that they did break forth, all as one, in singing, and praising their God for the great thing which we had done for them, in preserving them from falling into the hands of their enemies. Blessed be the name of the Lord God Almighty, the Most High God. And their hearts were swollen with joy, unto the gushing out of many tears, because of the great goodness of God in delivering them out of the hands of their enemies; and they knew it was because of their repentance and their humility and that they had been delivered from an everlasting destruction,” reports 3 Nephi 4.30-33. #RandolphHarris 18 of 20

Indeed, the Cosmic Vision, which revealed the Presence of Infinite Intelligence throughout life, throughout the Universe and throughout history, which explained so many of the Higher Laws to me, came incongruously enough while I was sitting in a Cresleigh Hub Apartments in Folsom, California. With this humbling insight, the need to go abroad disappeared. And I then saw that it was really an ancient complex—a kind of auto-suggestion—inherited from my own far, reincarnatory past. Indeed, I found out that if I had remained loyal to the inward direction I had originally travelled, I need never have gone overseas at all, nor to those other Asiatic countries where I sought for Truth. What I needed could be very well found within myself. However, I had accepted the suggestion our of my past as well as out of the lips and writings of other persons. And so I deviated from the inward way. The shortcut, which the journeys to Asia offered, turned out to be a long way, for I traveled beautiful roads, and, in the end, had to return, as well as all have, to my own road. Indeed, there was nowhere else to go, and my Quest ended there. As this change occurs within, the external corporeal reality also begins to reflect that change. This is how the shackles of limitation will be broken and humankind will be liberated. #RandolphHarris 19 of 20

This great work forces the physical plane to conform to and align with the plane of unlimited possibility by destroying the imposed limits of the false egregores of social, political and religion control. Then human beings, even those in high places, will come to be conscious of exactly how immortal they are not. If you are a God, why would you need to steal $1,000,000.00 USD from a child? As the World elevates to a higher level of thinking, then humankind can take back their sovereign right to rule over their own life. These are the true Olympians, not the mythic beings of human creation. Not until the light one has received becomes stabilized as a permanent thing can one be regarded as a master, and not until it is also full and complete can one be regarded as a sage. Sage is someone who is not only wide and dispassionate but who is also ready to proffer counsel out of one’s superior wisdom. One may dwell apart from humanity, if one chooses, but one’s Olympian aloofness will not be such that you cannot get a word of guidance out of one’s shy shut lips. Somehow we feel, and rightly, that the anchorite who has lost compassion or grown wholly self-centered may be pure and peaceful—but one cannot be a sage. One is a true messenger who seeks to keep one’s ego out of one’s work, who tries to bring God and beings together without oneself getting in between them. #RandolphHarris 20 of 20

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

October 17, 2019 1:29 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Randolph Harris II International Institute

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