Our manners and customs go for more in life than our qualities. Choices may or may not involve mental acts and fundamentally are overt actions for which certain sorts of explanations in terms of purposes can be given. Choices, unlike beliefs, are neither true nor false. We rate choices by calling them good or bad, wise or foolish, and correct or incorrect when “correct” and “incorrect” mean that a choice is suitable or unsuitable for the attainment of some end, but we never rate choices by calling them true or false. Human beings can be sinful and some men and women are persistently self-centered and their highest moral achievements can be quickly corrupted by selfishness. Yet, although we thus fail, exhibiting a chronic moral weakness and poverty, our failure is not inevitable; we are ourselves, at least some part responsible for it. The fall of man is a myth that man was originally created perfect but fell by his own fault into our present state, in which he was divided both in himself and from his fellows and God. God’s free forgiveness, offered by Christ, all humans are released from guilt of their moral failure (justification) and are drawn into a real of grace in which they are gradually re-created in character (sanctification). #RandolphHarris 1 of 7

The past is such a curious creature, to look in its face, a transport may reward us, or a disgrace. Now I gaze at your eyes and you are so quiet that there is only hope for the future. I complain you do not cherish our connection while you claim I am too sentimental. Times goes by slowly, but your eyes are in my heart forever: they are as pure as crystal, as light as the moon, as deep as abyss and as white as the snow. My beloved, let us bury the sweet whisper of the past years in our deep hearts and turn them into beautiful memory. No matter how far away I am from you and how many years before we meet again, I am always missing and blessing you in my heart. Heaven is eternal, spontaneous, nameless, and indescribable, at once the beginning of all things and the way in which they pursue their course. It is nonbeing, not in the sense of nothingness, but in the sense of not being any particular thing. It is absolute and mystical. When it is possessed by an individual thing, it becomes the thing’s character or virtue. Because of one’s innate ability to do good, one necessarily extends the innate knowledge into action. Knowledge and action are really identical; one is the beginning and the other completion. #RandolphHarris 2 of 7

A named etched in a plaque may not pass into posterity, nor may the one carved in a slate in eternity, but the name of our God impressed in the recesses of our hearts will stay there forever. It is you who open the window of my thoughts. It is you who melt the frost in the bottom of my heart. This poem of love, passion, and imagination is as deep as the blue sky. Can these bright stars be your eyes? Your eyes are stars to me, in the vast ocean of life, navigating me to the dawn. The most beautiful face in the World is yours, the warmest chest in the World belongs to you, the strongest arms in the World are your, the purest heart is the World you possess. The ideal life of the individual, the ideal order of society, and the ideal type of government are all based on Heaven and guided by it. As the way of life Heaven denotes simplicity, spontaneity, tranquility, gentleness, and most important of all, nonaction, or, rather, letting Nature take its own course. We will find spiritual freedom and peace, a place will we show love to all. Universal love benefits Heaven, spiritual beings, and all living beings. #RandolphHarris 3 of 7

And on Earth one should show special affection to one’s own parents. Otherwise there would be no difference between other people’s parents and one’s own, family relationships would collapse. The only way one can get to know the truth of God is to stop trying to find out and by being born again. If one obeys God in the first thing He shows you, the He instantly opens up the next truth to you. God will never real more truth about Himself to you until you have obeyed what you already know. Our Lord took on Himself the sin of the World though identification with us, not through sympathy for us. God deliberately took on and endurance the cumulative sin of the human race. Jesus Christ reconciled the human race, putting it back to where God designed it to be. And now anyone can experience that reconciliation, being brought into oneness with God. The will of Heaven is that human beings should practice humanity and righteousness, be economical, and practice universal love, and it is our duty to obey the will of Heaven. #RandolphHarris 4 of 7

Erroneous thoughts and erroneous attachments are similar to clouds hiding the Sun. When they are removed the original nature will be revealed and great wisdom obtained. The way to discover the original nature is calmness and wisdom. Calmness does not means not being carried away by thought in the process of daily life and being free from characters while in the midst of contemplation and experiencing life. When the mind is unperturbed by selfishness or deliberate effort and is left to take its own course, it will reveal its pure nature, and enlightenment will come suddenly. This World is good, focus on the original goodness of nature that takes place in the midst of daily affairs, and keep your mind focused on self-realization. The nature and destiny of human beings and things will be correct in their differentiated state if they all follow the same universal principle. As new things appear, new principles are realized and in the production and reproduction in the Universe the process of daily renewal never ceases. When principle is endowed in humans it becomes their nature. Human’s nature is originally good because we were created by a benevolent and loving God who is the source of all goodness.  #RandolphHarris 5 of 7

 Evil arises when feelings are aroused and we deviate from the laws of God. However, through moral cultivation selfish desires can be eliminated and the principle of Nature realized. Our Lord’s temptations and ours are in different realms until we are born again and become His brothers. The temptations of Jesus Christ are not those of us mere human, but the temptations of God as Man. Through regeneration, the Son of God is formed in us, and in our physical life He has the same setting the He had on Earth. Only the Spirit of God can detect temptation of the Devil. Many of us turn back from going on with Jesus Christ from the very moment we have an experience of what He can do. Watch when God changes your circumstances to see whether you are going on with Jesus Christ or siding the negative forces, the flesh, and the Devil. The mind is originally good and endowed with the innate knowledge of the good and the innate ability to do good. The mind fills the whole Universe. A simple, easy, and direct method of recovering one’s originally good nature consists in having a firm purpose, stabling the nobler parts of one’s nature.  #RandolphHarris 6 of 7

The daily renewal and incessant change is a reality of endless transformation of closing and opening, which constitutes a process of unceasing production and reproduction. Every day we have a chance to be better people and make healthy changes in our lives, which will result in many beneficial manifestations that are in various aspects of the mine, will, and consciousness. Christ suffered in his own person the punishment that was justly due to humankind. However, God’s forgiveness does not need to be purchased by Christ’s death, but this brings home to the human heart both human’s need for divine forgiveness and the reality of that forgiveness. God has acted toward humans in three distinguishable ways—in creation and providence, in redemption, and inner guidance and sanctification. People are freely accepted by God’s gracious love, which one only has to receive in faith. Individuals have only to accept the fact that although unacceptable even to oneself, one is accepted by God. What separates the enlightened person from the ignorant? Is civilization a thing distinct, or it is an advanced stage of barbarism?  #RandolphHarris 7 of 7

 

We have to be exceptional in the ordinary things of life, and holy on the ordinary streets, among ordinary people. It is truly wonderful how easily Society can console itself for the worst of its problems and difficulties with a bit of a clap-trap (contrived but foolish talk). The father of lies is the Devil—mischief and the Devil are never far apart. The good or evil we confer on others very often recoils on ourselves. The distinction between good and evil arises when human nature is aroused and manifested in feelings and actions and when these feelings and actions abide by or deviate from the mean. The chief task of moral and spiritual cultivation is to calm one’s nature through absolute impartiality and the identification of internal and external life. To achieve this end, one must advocate sincerity and seriousness. It was ordained as a scourge upon the pride of human wisdom that the wisest of us all should outwit ourselves. Principle is a fundamental idea or general rule that is self-evident and self-sufficient, extending everywhere and governing all things. It is laid before our eyes. It cannot be augmented or diminished. It is a universal truth, universal order, universal law. #RandolphHarris 1 of 7

Most important of all, principle is the universal spiritual capacity of creation. It is dynamic and vital. Human beings and all things form one body because all of them share this principle. It is identical with mind and with the nature of man and things. Since principle is the natural ability of creation and since life-giving is good, principle is the source of goodness. To be good is to obey principle. Thus, principle is both natural and moral and both general and specific. It has meaning as an abstract reality, but more so are the moral law of humans. We must learn to maintain a strong degree of character in our lives, even to the level that has been revealed in our vision of Christ. The lasting characteristic of a spiritual being is the ability to understand correctly the meaning of the Lord Jesus Christ in his life, and the ability to explain the purpose of God to others. Readiness for God means that we are prepared to do the smallest things or the largest thing—it makes no difference. Material force is the physical aspect of principle.  Impulsiveness needs to be trained into intuition through discipline. #RandolphHarris 2 of 7

Every moment of time solicits to be employed in the important business of love. Discipleship is built entirely on the supernatural grace of God. In the process of creation each operation is new, for material force is perpetually generated by Origination. (Origination is comparable to creation, except that it is natural and self-caused and is not an act of being.) The intellectual approach of understanding principle is balanced by the moral, for whereas the pursuit of learning depends on the extension of knowledge, self-cultivation requires seriousness. Humans are a complex chemical compound whose behavior is strictly subject to the law of causality, who in every action seeks one’s own pleasure, and whose character is determined by the features of the environment within which one is obliged to act. Radical reconstruction of the social environment is needed to create happy and productive individuals. Human beings are organs and instruments of a universal spirit and under certain conditions, a nationality (narodnost) may become an individual person. On the other hand, human beings as rational creatures and bearer of the Absolute is an end in oneself and must not be treated as a mere instrument. #RandolphHarris 3 of 7

Not society, but individuals, think, feel, and desire; the monstrous notion that society is a higher organism, an all-devouring Moloch, whose function is to make humankind happy by putting it in chains is false. However, there are encroachments by the social and political spheres on the private and personal realm; the individual life is the foundation-stone of the entire social edifice—as a single spiritual substance, possessed of reason and free will, and hence of a moral worth and dignity that demand respect. The dialectical movement of both thought and being are a passage from initial unity to final multiplicity, through two intermediary stages of relation and combination. The superior being is one who is wise, humane, and courageous, who is motivated by righteousness instead of profit, and who loves other people. A person is good by nature, but only by nature people are alike, but through practice they have become far apart. All children know how to love their parents and a person seeing a child about to fall into a well will instinctively try to save him because human nature is originally good.  #RandophHarris 4 of 7

Remember principle: no expediency, no compromise. The four main principles of humanity are altruism, righteousness, propriety,  and wisdom—and the innate knowledge of the good and the innate ability to do good. Evil is due not to one’s nature but to bad environment, lack of education, and casting oneself away. The superior person is one who develops one’s mind to the utmost and nourishes one’s nature. The nature of some is essentially evil. They seek for gain and are envious. Because conflict and strife inevitably follow, rules of propriety and righteousness have been formulated to control evil and to train humans to be good because propriety and righteousness has to be taught to some as their native nature has been corrupted and they abuse people and do drugs because they to recognize humanity and righteousness originated with Heaven. It is the will of Heaven that people should practice humanity and righteousness, be economical, and practice universal love, and it is human’s duty to obey the will of Heaven. It is ingrained in us that we have to do exceptional things for God. #RandolphHarris 5 of 7

The harmonious development of the individual in society is through the investigation of things, the extension of knowledge, the sincerity of the will, the rectification of the mind, the cultivation of the personal life, the regulation of the family, national order, and World peace. The goal is a harmonious World in which people and society are well developed and adjusted. The virtues, such as kindness, benevolence, and affection are the way in which we can get a life that has no lust, no self-interest, and is not sensitive to the ridicule of others. Humanity is the moral character, which enables humans to attain true fellowship. The moral character is developed in oneself and in one’s relations with others. A person wishing to establish one’s own character, also established the character of others. This is the two aspects of conscientiousness and altruism. By this time a clear distinction between what is good, correct, or proper and what is evil, incorrect, or improper has be made. God wants the innate sense of correctness fully exercised through the precision of and distinctions made in law, rules of propriety, and music. #RandolphHarris 6 of 7

The Spirit of God witnesses to the redemption of our Lord and nothing else. The Spirit witnesses only to His own nature and to the work of redemption, never to our own reason. If we are trying to make God witness to out reason, it is no wonder that we are in darkness and uncertainty. Throw it all overboard, trust in God, and God will give you the witness of the Spirit. We have to correct errors in our hearts (moral errors). Centrality in the individual is the state of equilibrium in one’s mind before the feelings are aroused, and harmony is the state after they are aroused. In society centrality and harmony together mean complete concord in human relations. Ultimately, through the moral principle, Heaven and Earth will attain their proper order and all things will flourish in a harmonious universal operation. When the individual behaves correctly and society operates in the right manner, the way of God is aid to prevail. The way of God is the moral law, and moral order. It is the way of Heaven. Heaven is the Supreme Reality. Love levels all distinction. #RandolphHarris 7 of 7

 The Winchester Mystery House

Why would a ghost haunt anywhere? If there is an afterlife, it must be more interesting then here. However, this is not a science with clear-cut rules. https://winchestermysteryhouse.com/

Real love can only arise where there is either a void in the heart, occasioned by the falsehood or indifference of a once favorite object, or where love before has never been admitted. The crime of loving is, when that love leads us to the injury of others. God is essentially rational. To be a good Christian is to share in God’s rationality, as distinct from blindly obeying an omnipotent will. God, being rational, will ordain what is good, but what he ordains is good in its own nature, not because he ordains it. To go against Reason is to go against God; it is the self-same thing, to do that which the Reason of the case doth require; and that which God Himself doth appoint: Reason is the Divine Governor of Human’s Life; it is the very Voice of God. Reason hath too much given to it. It is not the least evil attendant upon the frequent exhibition of this last dread punishment, of Death, that it hardens the minds of those who deal it out, and makes them, though they be amiable people in other respects, indifferent to, or unconscious of, their great responsibility.  

The relationship between God and morality is a doctrine as a binding creed. Some cry out against sin even as the mother cries out against her child in her lap, when she calleth it slut and naught girl, and then falls to hugging and kissing it. Whispering and change of thoughts proves that sin is in the World. How can we argue about God’s power in the other stars from the laws which he has given for our rule in this one? As poisonous adders luck beneath the cover of the most delightful shrubberies, so falsity and deceit are concealed under alluring language.  Some are drawn by love, others are driven by terrors, to their Divine refuge. There is no genuine and proper effect of religion where the mind of the human is not composed, sedate, and calm. The distrust of enthusiasm can scarcely be more succinctly formulated. Platonists stand for the idea of a single church to which everybody can belong to who was neither an atheist nor a papist; this church is conceived as a broad Christian society within which humans can seek salvation in their own way rather than as a sect with an inflexible creed.  

Christianity, in the eyes of the Platonists, is a way of life; rituals and creeds can be assistance to godliness but nothing more. The nickname latitudinarian which their enemies fastened upon them is an admirable description of their religious attitude. Some believe that there is a distinction between reason and faith; and that religion is a matter of faith, not of reason. What has not reason in it, or for it is human’s superstition: it is not religion of God’s making. Nevertheless, both reason and faith are intertwined for they are both made morality dependent upon the will, even if in one case it was the will of the sovereign and in the other the will of God. And furthermore, experience and knowledge also are involved with both faith and reason. By carrying mechanical explanation too far—into the realm of the living as distinct from the inanimate—some threaten they spiritual interpretation of the Universe. The belief in witchcraft, which has been revived and strengthened in the twenty first century, leads several to believe that to deny witches and apparitions will lead straight to atheism.   

At times, many people display a degree of credulity which is somewhat startling even by seventeenth-century standards. Careful reasoning, exact argumentation, and liberality of spirit are joined with uncritical speculation, unscholarly interpretation, and fanciful legends to a degree which bewilders and confuses the modern reader. These characteristics are interesting and important though many of their ideas are, difficult and often very tedious. To ignore these ideas, however, is to run the risk of misunderstanding and grossly oversimplifying the history of British speculative ideas and moral attitudes, which are too often take to be wholly dominated by empiricist and utilitarian concepts. Undoubtedly, too, for all the vagaries, the general effect is to increase human’s confidence in rationality and their willingness to tolerate beliefs with which they disagreed. Stop listening to the tyranny of your individual natural life and win freedom into the spiritual life. The Savior has set us free from sin, but this is the freedom that comes from being set free from myself by the Son. We tend to rely on our own energy instead of being energized by the power that comes from identification with Christ.  

In movies and television shows, the specificity of the language that is used in rehearsal extents to the actors’ offstage speech. Their talk is riddled with the expressions from films and that sometimes if you are confusing your emotional experiences with your judgments, your work becomes vague. If you ask an actor, “How did that feel?” they will immediately say: “It felt good” or “That felt bad.” Both of those are judgements. So, we never say, “How did that feel?” at the end of a scene, because it invites them to go to the judgment part of their brain. Instead, when Ryan Phillippe directs a production he asks, “Did you notice any specific feelings that came up for you doing that scene?” That way they learn to name emotional experiences: “I felt angry when he said that.” “I felt scared when he looked at me and my heart started to hurt.” Becoming embodied helps actors realize that they have many different emotions. The more they notice, the more curious they get. They have to learn to speak so that can be heard. Their final performance means facing the community. Actors step out into the World, and experience another level of vulnerability, danger, or safety, and they find out how much they can trust themselves. #RyanPhillippe 5 of 6

Gradually the eagerness to succeed, to show that they can do it, takes over. There comes a point when an actor sense their intrinsic value of the experience of their jobs and as members in the community. Therapy and acting are intuition at work. They are different forms of research, where one strives to step outside of one’s own personal experience, even outside of their own bodies to test the objective validity of assumptions. What makes therapy effective is deep, subjective resonance and that deep sense of truth and veracity that lives in the body. Actors are able to combine the rigor of scientific methods, religion, and research with the power of embodied intuition to make their performances seem more real than your daily lives. We are on the verge of becoming a trauma-conscious society. Almost every day one of my colleagues published another report on how trauma disrupts the workings of mind, brain, and body. When it comes to healing ourselves, it is beneficial to be cautious. We become aware of all the guilt-mongers in our life and their deleterious influences. The true test of a saint’s life is not successfulness but faithfulness on the human level of life. We tend to set up success in Christian work as our purpose, but our purpose should be to display the glory of God.  

The Winchester Mystery House

Some houses do not want to be sold, and these types of homes have plans for their “guests.” https://winchestermysteryhouse.com/

All that virtue can afford is quietness of conscience and a steady prospect of a happier state; this may enable us to endure calamity with patience, but remember that endurance must suppose pain. Conscience (conscientia), as a subjective mode of revelation, is closely related to the sense of divinity. Conscience too, is part of the native endowment of all humans, written upon the heart of all. It is sort of knowledge whose object is God’s will; or, equivalently, the difference between good and evil, the law of God, or the law of nature. Inward law written, even engraved, upon the hearts of all, in a sense asserts the very same things that are to be learned from the [Decalogue]. Decalogue is the Ten Commandments, the list of ethical principles in Exodus 20:1-17 and Deuteronomy 5:4-21 in the Holy Bible. It is a basic set of rules carrying binding authority. The Decalogue requires perfect love of God and of our neighbor. Of all liars and false accusers, a sick conscience is the most inventive and indefatigable. However, no evil is insupportable (unable to be endured; intolerable), but that which is accompanied with consciousness of wrong. 

The subjective awareness of divinity and of its will can be supplemented by reflecting on the structure of the external World and the pattern of history. [God has] not only sowed in human’s minds that seed of religion of which we have spoken but revealed himself and daily discloses himself in the whole work-human-ship of the Universe. As a consequence, humans cannot open their eyes without being compelled to see God. The Universe is a large book, a mirror, and a theater for the display of God’s attributes—preeminently for the display of his goodness to us but also of his glory, wisdom, power, and justice. God can be known through his works, but not by speculation concerning his essence. It is by nourishing God’s sense of divinity and his conscience, with the contemplation of God’s works, that humans can in principle arrive at a knowledge of God. We know that God is everywhere; but certainly, we feel his presence when his works are on the grandest scale spread before us; and it is in the unclouded night-sky, where his Worlds wheel their silent course, that we read clearest his infinitude, his omnipotence, his omnipresence. 

When you would conceive of the great Being truly and fully, you must be able to realize the duration of eternity, obliterate the little periods of time and chronology, which require a starting and resting-place in our human minds—soar out of the reach of the sickly atmospheres which surround these little planets, and stand straight in the broad and fathomless light of God’s own atmosphere. Nothing, but vast wisdom and unlimited power should dare to sweep off humans in multitudes; for it is only the one that can know the necessity of the judgment; and what is there, short of the other, that can replace the creatures of the Lord? Human folly is not needed to fill up the great design of God. There is no stature, no beauty, no proportions, nor any colours in which humans themselves can well be fashioned, that is not already done to their hands. Humans only reap the harvest they have sown in the World. Even in this life, God is just. Long may it remain in this mixed World a point not easy of decision, which is the more beautiful of the Almighty’s goodness—the delicate fingers that are formed for sensitiveness and sympathy of touch, and made to minister to pain and grief, or the rough hard hand, that the heart teaches, guides, and softens in a moment 

Sin is a resistance to God’s demands. Thus, sin is not primarily ignorance about God; although such ignorance, or blindness will always be a consequence. Sin is an active willful opposition to God, as a positive refusal to acknowledge his demands of worship and obedience and as a deliberate alienation from him. Its prime characteristic is perversity, and its root is ordinarily pride and self-love.  A person who does not know God because he or she refuses to worship and obey him can still know or believe a variety of propositions about God that happen to be true. I hold with Christ that afflictions are not sent by God in wrath as penalties for sin. Human’s natural ability to know God is the greatest genius. Certainly, I do not deny that one can read competent and apt statements about here and there in the philosophers. However, knowing or believing competent and apt proposition about is not sufficient for knowing God; human’s proud refusal to worship and obey God led them to resist acknowledging the truth about God. Sin, although primarily a matter of the will, infects human’s reason as well. 

Perversity leads to blindness and distortion, and these people infected by sin always show a giddy imagination. Their seeing does not direct them to the truth, much less enable them to attaint it. Thus, human’s willful alienation from God is not merely that one does not know God, but also that one’s views about God are not so incomplete and distorted that nothing at all can be built on them. People who do not know God are always infuriated and ignorant because the effects of sin are far more pervasive then have been indicated. Not only does sin disrupt human’s relation to God; it thereby spreads corruption throughout the whole of human, animal, and plant life. Of course, sin does not impair the human’s natural faculties as such, not immediately, anyway. Reason and will are humanities chief faculties, and human beings in sin may be as intelligent and as capable of making decisions as the individual who knows God. The corruption is to be found, rather, in the use we make of our native capacities. The greatest spirits, when overwhelmed by their afflictions, are subject to the greatest dejections. 

Human nature will not flourish, any more than a potato, if it be planted and replanted for too long a series of generations in the same worn-out soil. If we are to state accurately what sin does to human’s use of their native talents, we must distinguish between human’s supernatural gifts, their abilities concerning Heavenly things, and their natural gifts, and their abilities concerning Earthly things. The supernatural gifts comprise human’s ability to know God, to worship him properly, and to obey him inwardly as well as outwardly. However, we have been stripped of these gifts. The natural gifts pertain to matters of the present life, such as government, household management, all mechanical skills, and the liberal arts. Concerning these, our abilities have certainly not been destroyed. Not only are ancient law, medicine, and natural philosophy worthy of the highest admiration, but humans, even in their estrangement from God, retains some sense of the laws that must be obeyed if human society is to be preserved. Humans, through natural instinct, are supposed to foster and preserve society.  

Consequently, we observe that there exist in all human’s minds Universal impressions of a certain civic fair dealing and order…And this is ample proof in the arrangement of this life no human is without the light of reason. However, although the human’s abilities concerning Earthly things have not been destroyed, they have been profoundly corrupted. Both reason and will have been gravely wounded; the mind is both weak and plunged into deep darkness. And depravity of the will is all too well known. If human’s natural gifts are to be restored, their sin must be overcome; they must come to know God. We have already seen that for this purpose human’s conscience, their sense of divinity, and their awareness of God’s revelation in the objective World are all inadequate. How can you remove God from a World he created, and expect people to behave? Because they are not God’s people. They worship meaningless paper, and will burn the flesh and spill blood for paper, because that is their deity. However, God’s people know, no matter what people put you through, all this pain and suffering is better than burning in Hell for eternity. 

Thus, if human life is to be renewed, it is necessary that God should choose some special means. This he in did by revealing himself with special clarity to the World, culminating in the life and words of the Holy Bible. When God leads people to respond to this revelation with faith, then humans again knows God. Indeed, faith, consisting as it does in clear knowledge about God coupled with proper worship and true obedience, is a certain sort of knowledge of God—that sort which focuses on Christ as interpreted in the Scriptures. Thus, there is never a contrast between faith in God and knowledge of God; rather, given human’s prior perversity, faith is the only kind of knowledge of God availed to humans. Also, faith is never understood in scholastic fashion as an assent to divinely revealed propositions. Rather, the object of faith is God as revealed in Christ. The death side—in the process of sanctification, the Spirit of God will strip me down until there is nothing left but myself, and that is the place of death. Lord, show me what sanctification means for me. He will show me. It means being made one with Jesus. Sanctification is not something Jesus puts in me—it is Himself in me!  

 

 

I hope there are not many in this World to whom the thought of honor being tied to money ever appears possible. It was not merely that works of art and culture provide the historian with the most fertile material for the interpretation of previous phases of human experience; history itself is (or should be) a form of art. The mechanical piling up of the results of specialized research, dear to scientific historians, is not enough; there must also be intuition, an imaginative ability to re-create the vision of life underlying the relics left by former times. To see the past in these terms is to see it as the expression of the inexhaustible creative power of the human mind—great individuals, great artistic achievements, great moments of civilization, all exemplified in different ways its potentialities. Scholarship, painstaking investigation, were indeed essential, but they must be properly used and directed. Only thus could a particular source or authority throw light on the character of a person, the significance of a style, the pervasive atmosphere of a period. Ultimately, the subject of historical study is humans themselves, not the hypostatized abstractions of the philosophers of history.  The historical process follows a fixed and predetermined course, betrayed a fundamental blindness to its most striking feature, the revelation of individual originality and creativity. Likewise, their astrological impatience to set the limits to its future by talk of the World plans and metaphysical goals are not only unwarranted, it failed to respect the very conditions of uncertainty and suspense that make human achievement possible. From this point of view, and insofar as the development of humankind is concerned, a future known in advance is an absurdity. The tide of historical speculation is starting to recede. Philosophers, rather than continuing to offer sweeping interpretations of the human past, have turned their attention toward examining the distinctive characteristics of historical thought and inquiry, with prophetic insights displaying in their analysis of contemporary trends the many subtle and individual observations.   

 When they depict the Universe, they draw a serpent devouring its own tail, marked with variegated scales. By the scales, they suggest the stars in Heavens. This beast is the heaviest of the animals, as the Earth is heaviest [of elements]. It is the smoothest, like water. And each year it sheds its skin, it [represents old age]. However, the fact that it uses its own body for food signifies that whatever things are generated in the World by Divine Providence are received back into it by [a gradual process of] diminution. Names are a special form of complex signs. A demon’s name is sometimes meaningful in a simple sense, that sometimes names of spirits are taken from those things over which they are set, being as it were borrowed from the stars, or humans, or places, or times, or such like things, the divine name. For example, Zedekiel is one name of the spirit of Jupiter, from the Hebrew name of Jupiter zedek, or if we call them [these demons] from the Latin words…Joviel. Names have a singular referent—a demonic names refer only to a single demon. At the same time, written names are aggregates, combinations of basic written forms to make up complex, representative structures. Moreover, names were impressed upon objects by Adam, and hence have an arbitrary symbolic character not dependent on the characters or elements of which they are constituted. Adam’s function as nomothete is well known, but it is crucial to recognize the relationship between Adam’s naming and the Divine nominative function. As the great operator doth produce divers species, and particular things by the influences of the Heavens, and by the elements, together with the virtues of planets; so according to the properties of the influences proper names result to things, and are put upon them by hum who numbers the multitude of the stars, calling them by their names, of which names Christ in another place speaks, saying, Your names are written in Heaven.  

Adam therefore that gave the first names to things, gave them all names influences of the Heavens, and propertites of all things, gave them names according to their natures, as it is written in Genesis, where God brought all things that he had created before Adam, that he should name them, and as he named anything, so the name of it was, which names indeed contain in them wonderful powers of things signified. Every voice therefore that is significant, first of all signifies by the influence of the celestial harmony; secondly, by the imposition of humans…However when both significations meet in any voice or name, which are put upon them by the said harmony or human, then that name is with a double virtue, viz. natural, and arbitrary, made most efficacious to act, as oft as it shall be uttered in due place, and time, and seriously with an intention exercised upon the matter rightly disposed, and that can naturally be acted upon by it. Therefore, names like signs in general, can be doubly powerful if they combine natural and arbitrary modes of signification. For Ancient Egyptians, the divine nature of the Universe was manifested in a multitude of ways. The process of syncretism, by which two or more deities were combined to form a single cult, was also central to religion in Ancient Egypt. Two of the most important deities, Amun and Ra, for example, were fused to create Amun-Ra, the god of creation. Amun-Ra means hidden light. He is the ultimate god of the entire Ancient Egypt; man of the Egyptians considered him as the God of Kings and King of Gods! He is the oldest and the most worshiped ruler of ancient Egypt. In the Ptolemaic Period (332-30 BC), Greek gods Zeus and Helios with Osiris and Apis, perhaps in a move towards political and cultural unity.  

The Ancient Egyptians worshiped a number of gods and goddesses, each of whom had different roles or functions, as well as a variety of creations myths. In keeping with the complex and varied nature of their religion, the Ancient Egyptians had several theories of the creation of the Universe. These creation myths evolved in the country’s major cult centres and usually concentrated on the role played by local gods. Ancient Egyptian theology rarely engages with the notion of the end of existence. Where it is mentioned, it is imagined as an apocalyptic destruction followed by a return to the state of the Universe before time began, in which only the gods Atum and Osiris survive. Along with the Sun god, Ra, Osiris, the primary god of the dead, was one of the most important deities in the pantheon. In Ancient Egyptian mythology, Osiris was killed by his evil brother Seth, and his dismembered body was mummified and resurrected by his wife, the Goddess Isis.  During the Old Kingdom (2686-2181 BC), the deceased pharaoh was identified with Osiris and was believed to experience rebirth in the same way that the murdered god did. During the First Intermediate period (2181-2055 BC), however, it seems that it became possible for commoners to be resurrected in the manner of Osiris, as a sort of ‘democratization of the afterlife’ took place. Mummification was designed to make the deceased resemble Osiris as much as possible, in the hope that this would ensure eternal life in the underworld. Osiris presided over the weighing of the Heart ceremony in the afterlife. In this ritual, the deceased made the negative confession, swearing that they had not committed any of a list of offences, then their heart was weighed against the feather of Maat, symbol of truth and harmony. Osiris judged the results of the ritual and was responsible for deciding whether the deceased was worthy of resurrection.  

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Love, the gay child of sympathy and esteem, is, when attended by delicacy, the only happiness worth a reasonable human’s pursuit, and the choicest gift of Heaven. We do not and cannot see our World as a theater of conflict between supernatural powers, the demonic seeking to possess and destroy us, and God intervening to secure our salvation. Moreover, miracle stories lie at the very heart of New Testament belief: If Christ be not raised, your faith is vain (I Corinthians 15.17). Thus, the crucial question is: must a human, in order to be a Christian, commit oneself simultaneously to two mutually incompatible World pictures—that of twentieth century science and that of the first-century prescientific speculation? To attempt this is to make Christian belief unnecessarily difficult. It is equally unrewarding to view Christianity as a strictly and objectively historical religion and anxiously to sift all the evidence for and against the recorded events of the life of Christ. The evidence is substantial enough to show that Christ indeed lived and that he made a quite extraordinary impact upon certain contemporaries. #RandolphHarris 1 of 8

However, if religious faith is to stand or fall with the historicity of, say, the birth stories of the Easter narratives, if its degree of assurance must rationally be tempered with the historical probabilities, the assurance will be pitifully uncertain, and faith will almost certainly fall. Some people may properly grant that a very large part of the New Testament message is couched in mythical language and does not record objective history. This mythical material is not, however, an embarrassment, and it need not be discarded. It can be interpreted as indirect description not of the cosmos but of the conditions and possibilities of human existence. Historical studies derive their real seriousness not from sheer factuality but from what they discover about viable ways of life and viable options for human decision. Among such options, the Christian gives pre-eminence to that displayed in the accounts of the cross and the resurrection.  For it is through these that God makes available a distinctively authentic and free mode of existence to all humanity. It is also believed that freedom is a privilege, not a right.  #RandolphHarris 2 of 8

The only way one will have freedom is by obeying conditions and these conditions are both supernatural and human. The rules of God state that we must be good people and have right actions and thought and we will go to Heaven. The human laws state that we much behave sane and obey the laws to keep our privilege of freedom. What happens when we enter into the inner sense of the World? We leave the World of space and enter into the World of movement; the noun World is transformed into a verb. As spatial location is itself a quality of things, so motion from place to place is an objective fact. Our Sun is a star, and all of the stars give out without taking in. The aim of our soul is to increase porosity on the side of giving out and to reduce it on the side of taking in. A human being in this aged nation of ours is a very wonderful whole, the slow creation of long interchanging influences; and charm is a result of two such wholes, the one loving and the one loved. However, all humans almost are villains in their hearts because we feel inauthentic life in and after the flesh, the life of the natural human who is alienated from God. #RandolphHarris 3 of 8

How Hell should become by degrees so natural, and not only tolerable but even agreeable, is a thing unintelligible but by those who have experienced it. The idea of eternal life is Hell is totally scary and this should be enough motivation for people to be good. Habit hath so vast a prevalence over the human mind, that there is scare anything too strange or too strong to be asserted of it. On the authentic type of existence, there is a total acceptance of the fundamental conditions of our life. This involves, for any human, a realization of one’s own death, not as some vague, unpleasant, but indefinite future event, but as something whose constant presence, in possibility, should modify one’s sense of one’s own existence at every moment. Christianity, too, speaks, of renouncing the World and a life entangled with the World, of dying to the life of self. It has, however—or ought to have—some very different thing to say about life eternal. People should see and accept the limitations on our freedom imposed by the given circumstances of our lives as so far lived (facticity); one sees the present moment as the locus of decision, and it is in the future that one will work out those authentic possibilities of existence for which one decides. Earth should not look like a halfway house. #RandolphHarris 4 of 8

God speaks in a way that overwhelms us by revealing the depths of our ignorance. We show our ignorance of Him in the very way we decide to serve Him. Are we worshipping God in a way that will raise us up to where we can take hold of Him, having such intimate contact with Him that we know His mind about the ones for whom we pray? If we are not heedful and pay no attention to the way the Spirit of God works in us, we will become spiritual hypocrites. We see other people failing, and then we take our discernment and turn it into ridicule and criticism, instead of turning it into intercession. Such projects are the manifestation of a crude and vulgar optimism that springs us from the arrogant and egotistical assumption that our time is the consummation of all time and tended to justify the crimes and disasters of previous ages as necessary to the promotion of what came afterward. The role of moral judgment in history and life cannot be spirited away in this complacent manner; but neither, on the other hand should we allow our views of the past to be distorted by moral predilection peculiar to our own time and society. #RandolphHarris 5 of 8

Be careful that you do not become a hypocrite by spending all of your time trying to get others right with God before you worship Him yourself. What is above all requisite for true historical understanding is a contemplative, disinterested sense of the abiding and tragic aspects of human existence. Only through such detachment from prevailing concerns and preoccupations could the historian transcend the barriers that separate the mental life of one age from that of another. It is not merely that work of art and culture that has provided us with the most fertile material for interpretation of previous phases of human experience; history itself was (or should be) a form of art. The mechanical piling up of the results of specialized research, dear to so-called scientific historians, is not enough; there must also be intuition, an imaginative ability to re-create the vision of life underlying the relics left by former times. Remember our way back to God takes a lot of work. When are born into the World, we sometimes forget our Godly ways, much like people with much like people with Dementia forget the World around them. #RandolphHarris 6 of 8

The Bible is a way for us to get back to God, much like how in the Netherlands, a radical idea is being tested. There are self-contained villages where people with dementia show, cook, and live together—safely. The village has things that will remind the Alzheimer’s suffers of the World they grew up in, there are Victorian houses, telephone booths, clock towers, cobble stone roads, and the village is closed to the outside World with gates and security fences. To see the past in these terms is to see it as the expression of the inexhaustible creative power of the human mind—great individuals, great artistic achievements, great moments of civilization all exemplified in different ways its potentialities.  So, this is how building and restoring your own faith in God will protect you from ways that are ungodly, it will surround you with God’s armor. Scholarship, painstaking investigation, are indeed essential, and they must be properly used and directed. #RandolphHarris 7 of 8

Only thus could a particular source or authority throw light on the character of a person, the significance of a style, the pervasive atmosphere of a period. My experiences are not worth anything unless they keep me at the Source of truth—God. Be relentless and hard on yourself if you are in the habit of talking about the experiences you have had. Faith based on experience is not faith; faith based on God’s revealed truth is the only faith there is. A new creed became mine—a belief in happiness. The wise order of providence has ordained that we shall makes others happy in being so ourselves. The happiness of some lives is distributed pretty evenly over the whole stretch from the cradle to the grave, while that of others comes all at once, glorifying some particular epoch and leaving the rest in shadow. I believe in some blending of hope and sunshine sweetening the worst lots. I believe that this life is not all; neither the beginning nor the end. I believe while I tremble; I trust while I weep. #RandolphHarris 8 of 8

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‘Love must be sincere. Hate what is evil, cling to what is good. Be devoted to one another in brotherly love. Honor one another above yourselves. Never be lacking in zeal, but keep your fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with God’s people who need. Practice hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of love position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God’s wrath, for it is written: It is the Lord’s to avenge; He will repay. If your enemy is hungry, feed him; if one is thirsty, give one something to drink. In doing this, you will heap burning coals on his head. Do not be overcome by evil, but overcome evil with good. There is hardly a greater difference in intellect between angel and human, than there is between human and human.   

The World is in conspiracy to drive out what little wit God has given us. The causes of violence, like the causes of poor health, do not usually begin in the body. They pass through it, and the marks they leave are often subtle and vague. Sometimes the illusion of knowing is more dangerous than not knowing at all. For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. Many the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow God, so that with one heart and mouth you may glorify the Lord. Not being reconciled to the fact of sin—not recognizing it and refusing to deal with it—produces all the disasters in life. In your human relationships and friendships, have you reconciled yourself to the fact of sin? If not, just around the next corner you will find yourself trapped and you will compromise with it. However, if you will reconcile yourself to the fact of sin, you will realize the danger immediately. I have the person in whom kindness produces no responsive affection, and injustice no swell, no glow of resentment. The knowledge of all law goes but a little way to the discerning the justice of the cause.  

The World, being in the constant commission of vast quantities of injustice, is a little too apt to comfort itself with the idea that if the victim of its falsehood and malice have a clear conscience, one cannot fail to be sustained under one’s trials, and somehow or other to come at last; in which case, though we certainly do not expect it—nobody will be better pleased than we. Whereas, the World would do well to reflect, that injustice is in itself, to every generous and properly constituted mind, an injury, of all others the most insufferable, the most torturing, and the most hard to bear; and that many clear consciences have gone to their account elsewhere, and many sound hearts have broken, because of this very reason; the knowledge of their own deserts only aggravating their sufferings, and rendering them the less endurable. Error and evil are not harmonious and hence are not real, but it is equally clear that they are not nothing. Although error and evil are discordant and hence not real, it is possible that they contribute to the harmony of the whole, and if this is possible then we must conclude that it is so even though we do not know how it is possible. For what is possible, and what a general principle compels us to say must be, that certainly is.   

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Considering the Universe as a whole, both directions of time are still indistinguishable, just as space knows no above and below. Yet, at a specific point of the surface of the Earth, we call the direction towards the center the downward direction; in the same way, a living being dwelling in a certain time-phase of such a local World will distinguish the direction towards the more improbable state from the opposite direction, call the former the past, and the latter the future. This seems to be the only method which will allow us to conceive the Second Law of thermodynamics, which asserts the existence of irreversible processes which apparently cannot be explained by the atomic theory. It may well be that initial conditions leading to a reversal in motion are almost never realized in nature. Thus, just as the Universe is created and governed by one God, so both the church and state must be preserving administrative unity. However, since the church is the direct channel of communication between God and his creatures, the state and its subjects must be governed in moral affairs by the church.   

In purity and love have we genius; the Gospel gives beauty and holiness to the soul. There are two ways of life for the soul, one which is subject to the laws of fate and another which, although it recognizes these laws, is able to rise above them and uses them as tools.  You cannot hide the soul. The two great movements of the soul are the desire of honor and the fear of shame. Just as every variation of habit, of fashion is noticeable to those who live outside themselves, so the changes and complexities in the life of the soul are perceived by them who live within themselves. The soul does not measure time by seconds, nor yet by heartbeats, but by modifications in its own quality and character. The watches of the World may stop; the planets may cease to measure the flight of time; the body may retain its pristine vigor—but in an hour, a moment almost, the heart may grow antiquated, the being be transformed. The soul is a terrible reality. It can be bought, and sold, and bartered away.  

It can be poisoned, or made perfect. There is a soul in each one of us.  It was the living death of my own soul that troubled me.  God will see to it that the innocent does not suffer in the afterlife. The conscious subject can be aware of other things only if it is capable at one and the same time of being modified and of remaining identical with itself, or inalterable. The solution of this apparent contradiction might lie in distinguished between consciousness, understood as thought or pure mentality, and sensibility. Consciousness neither is changed by the object nor changes it. The act of consciousness detaches the psychic event from its matrix in reality and thinks its possible essence or its possibility or quiddity or whatever you wish to call it. Upon investigation, both consciousness itself and the relation between the psychic mechanism external to consciousness would lose itself in an endless postponement but rather is a completed penetration of self, the fullness and richness of the activity of thought.   

Creation proceeds from God. All creatures, by an inevitable and eternal process, springs from the creative mind of God through a chain of intermediary causes of continually diminishing perfection. The whole of the cosmic machine was produced in time and from nothing, by one principle only who is supreme and whose power, through immense, still arranges all according to a certain weight, number and measure. It is to be noted that some reject the concept of the eternity of the World, of the eternity of matter, and of a dual principle of good and evil, and the existence of intermediary causes. The perfect power must be free to create varying degrees of perfection, and there is a measure, which suggests the seal of the Blessed Trinity is stamped on every creature. God is final cause and ultimate goal of human’s quest for happiness. Since the Father begets the Son by an external act of self-knowledge, the Son may also be called the wisdom of the Father and expresses in his person all of God’s creative possibilities. And enlightens everyone who comes into the World.   

From his [magisterial] chair in Heaven, Christ teaches us interiorly. If as the Philosopher, the knowable qua knowable is eternal, nothing can be known except through that Truth which is unshaken, immutable, and without limit. I believe this man to be nature’s mode, the exemplar which nature found to reveal the ultimate in human perfection. Christ is God’s model for humanity. He gives us the power of becoming child of God, and he is the one master of all the sciences. If God lacked the exemplar ideas, he would know only himself and nothing of the World. He would be only related to the World only as a final cause and not as a creator. And if that was the cause, there would be no explanations of the cycle of changes of the cosmos, the Universe would be ruled by determinism. However, then humans would no longer be a responsible agent; they would deserve neither reward nor punishment, and divine providence would be a myth. With the recognitions of exemplarism, on the other hand, the whole of creation takes on a sacramental character—this is, it becomes a material means of bringing the soul to God.   

Nature becomes the mirror of God, reflecting his perfections in varying degrees. Although we see only a shadowy likeness (umbra) of trace (vestigium) of the creation in inorganic substances and the lower forms of life, the soul of humans is God’s image (imago) and the angel his similitude (similitude). The recognition of God in nature begins in philosophy, but is continued and perfected in theology. If there are potential beings, then pure act must also exist; composite things imply the existence of something simple; the changeable can only coexist with the unchangeable. Knowing that these ten self-evident conditionals have their antecedents verified in the corporeal World, and explains much about God. The soul, possesses memory, intelligence, and will, and is an image of God, not only mirroring his spiritual nature, but the Trinity itself. Did you stop for a moment to about all of this? That kindly, Fatherly figure could never blame me for being led astray. He would never turn from me because of my minor transgressions.  

 

I have no doubt that the concept of beauty is rooted in the soil of sexual stimulation and signified originally that which is sexually exciting. Covering the body, which keeps abreast with civilization, continuously arouses the sexual curiosity and serves to supplement the sexual object by uncovering the hidden parts. This can be turned into the artistic (sublimation) if the interest is turned from the genitals to the form of the body. The tendency to linger at this intermediary sexual aim of the sexually accentuated looking is found to a certain degree in most normal; indeed, it gives them the possibility of directing a certain amount of their libido to a higher artistic aim. On the other hand, the desire for looking becomes a perversion when it is exclusively limited to the genitals; when it becomes connected with the overcoming of loathing (voyeurs and onlookers at the functions of excretion); and when instead of preparing for the normal sexual aim, it suppresses it. The latter, if I may draw conclusions from a single analysis, is in a most pronounced way true exhibitionists, who expose their genitals with the idea of bringing to view the genitals of others.

Analysis reveals that this perversion—just as most others—has an unexpected multiplicity of motivation and meanings. Exhibitionism, for instance, is strongly dependent upon the castration complex; it would emphasize again the integrity of one’s own (male) genitals and repeats the infantile satisfaction of the lack of the penis in the female. In the perversion, which consists in striving to look and to be looked at, we are even more intensively in the following aberration. The sexual aim exists here in a two-fold formation in an active and a passive form. The force which opposes the desire for looking and though which the latter is eventually abolished is shame (like the former loathing). The tendency to cause pain to the sexual object and its opposite, the most frequent and most significant of all perversions, was designated as sadism for the active form, and masochism for the passive form. The pleasure is secured in all kinds of humility and submission in the foreground.   

Destiny, it may be—the most skillful of stage managers—seldom chooses to arrange its scenes, and carry forward its drama, without securing the presence of at least one calm observer.  Some dream of having their lover on all fours with one’s hand in his shirt, around his torso, gripping his cheeks, with their legs wrapped around waist, like a stripper lustfully hanging from a pole, dragging his crisp, white Sea Iceland cotton underwear, that are so soft you could mistake for cashmere or silk, down to his ankles, as they stare as his manhood which stands as erect as the Washington Monument—smooth, but with a juicy, pulsating-veined at the bottom looking like it is ready to erupt. As one holds it with both hands, kissing the length of it, feeling the warmth under one’s tongue, just before taking it into their pretty little mouth. As one he fills your mouth like no man has ever done before, robbing you of your breath. The roots of active algolagina, sadism, can be readily demonstrable in the normal individual. The sexuality of most men shows an admixture of aggression, of a desire to subdue, the biological significance of which lies in the necessity for overcoming the resistance of the sexual object by actions other than mere courting. #RyanPhillippe 3 of 6

Sadism would then correspond to an aggressive component of the sexual instinct which has become independent and exaggerated and has been brought to the foreground by displacement.  The concept of sadism fluctuates in everyday speech from a mere active or impetuous attitude towards the sexual object to an absolute attachment of the gratification to the subjection and maltreatment of the object. Strictly speaking, only the last extreme case can calm the name of perversion. Too many men have chained themselves to a sexuality that is significantly detrimental to them and others, turning away from what could free them. What a gift it can be to them when other men decisively break this pattern and take a no-bullshit stand for sexuality that is rooted not in unresolved wounding, but in a potently embodied, open-eyed love. A love that makes it impossible to dehumanize or otherwise mistreat those we are being sexual with. A love that is passionate as it is awakened. A love that makes it possible to sexually shift from maximizing pleasure sensation to fully embodying an ecstatically open intimacy.  

There is so creature whose inward being is so strong that it is not greatly determined by what lies outside it. All reality is mediation, or the subject-object relation, a dynamic relation that tends ultimately toward the final goal (Endziel) of the reunion of subject and object. As we know not future events, so neither can we tell to what purpose any accident tends; and that which at first threatens us with evil may in the end produce our good. The Urgrund, the primordial stuff prior to the distinction between subject and object, matter and spirit, is moved by an obscure immediate cosmic impulse, which is a hunger. Like busts in marble, so does our individual fate exist in the limestone of time. After subject and object have been distinguished, this hunger remains essential to both subject and object. Thus, the reality of both subject and object is in the future, and the category of possibility comes to play a central role in one’s thought. Incidents little in human speculation are great in the eye of fortune.  

In humans, the primordial hunger becomes desire, or hope. Hope presents itself as utopia, as a vision of a possibility that might be realized. Hope is tension toward the future, toward the new. It moves from a mere state of mind (Stimmung) to a representation, and then to knowledge. Although hope is founded on the will, in order to be hope that understands (begriffene Hoffnung, docta spes), it must draw strength from something real that will survive even when hope itself is completely satisfied. One can no more resist the impulse of fate than a Bayerische Motoren Werke AG (a German luxury vehicle) can the force of its driver. This inertia makes hope something more than a project of reason and puts it in relation to what is objectively possible. The future possibility is not just a dream, even if it is heralded in dreams. By the analysis of dreams, we obtain some insight into the composition of this most marvelous and most mysterious know of the unconscious element in our psychic life.