Perhaps no person can be a poet, or can even enjoy poetry, without a certain unsoundness of mind. In the case of the son, the projection-making factor is identical with the mother-imago, and this is consequently taken to be the real mother. The projection can only be dissolved when the son sees that in the realm of his psyche there is an imago not only of the mother but of the daughter, the sister, the beloved, the Heavenly goddess, and the chthonic Baubo. Every mother and every beloved is forced to become the carrier and embodiment of this omnipresent and ageless image, which corresponds to the deepest reality in a man. It belongs to him, this perilous image of Woman; she stands for the loyalty which is in the interests of life he must sometimes forgo; she is the much needed compensation for the risk, struggles, sacrifices that all end in disappointment; she is the solace for all the bitterness of life. And, at the same time, she is the great illusionist, the seductress, who draw him into life with her Maya—and not only into life’s reasonable and useful aspects, but into its frightful paradoxes and ambivalences where good and evil, success and ruin, hope and despair, counterbalance one another. Because she is his greatest danger she demands from a man his greatest, and if he has it in him she will receive it. #RandolphHarris 1 of 26

This image is “My Lady Soul,” as Spitteler called her. I have suggested instead of the term “anima,” as indicating something specific, for which the expression “soul” is too general and too vague. The empirical reality summed up under the concept of the anima forms and extremely dramatic content of the unconscious. It is possible to describe this content in rational, scientific language, but in this way one entirely fails to express its living character. Therefore, in describing the living processes of the psyche, I deliberately and consciously give preference to a dramatic, mythological way of thinking and speaking, because this is not only more expressive but also more exact than an abstract scientific terminology, which is wont to toy with the notion that its theoretic formulations may one fine day be resolved into algebraic equations. The projection-making factor is the anima, or rather the unconscious as represented by the anima. Whenever she appears, in dreams, visions, and fantasies, she takes on personified form, thus demonstrating that the factor she embodies possesses all the outstanding characteristics of a feminine being. She is not an invention of the conscious, but a spontaneous product of the unconscious. Nor is she a substitute figure for the mother. #RandolphHarris 2 of 26

On the contrary, there is every likelihood that the numinous qualities which make the mother-image so dangerously powerful derive from the collective archetype of the anima, which is incarnated anew in every male child. Since the anima is an archetype that is found in men, it is reasonable to suppose that an equivalent archetype must be present in women; for just as the man is compensated by a feminine element, so woman is compensated by a masculine one. I do not, however, wish this argument to give the impression that these compensatory relationships were arrived a by deduction. On the contrary, long and varied experience was needed in order to grasp the nature of anima and animus empirically. Whatever we have to say about these archetypes, therefore, is either directly verifiable or at least rendered probable by the facts. At the same time, I am fully aware that we are discussing pioneer work which by its very nature can only be provisional. Just as the mother seems to be the first carrier of the projection-making factor for the son, so is the father for the daughter. Practical experience of these relationships is made up of many individual cases presenting all kinds of variations on the same basic theme. A concise description of them can, therefore, be no more than schematic. #RandolphHarris 3 of 26

Woman is compensated by a masculine element and therefore her unconscious has, so to speak, a masculine imprint. This results in a considerable psychological difference between men and women, and accordingly I have called the projection-making factor in women the animus, which means mind or spirit. The animus corresponds to the paternal Logos just as the anima corresponds to the maternal Eros. However, I do not wish or intend to give these two intuitive concepts to specific a definition. I use Eros and Logos merely as conceptual assistants to describe the fact that women’s consciousness is characterized more by the connective quality of Eros than by the discrimination and cognition associates with Logos. In men, Eros, the function of relation, is usually less developed then Logos. In women, on the other hand, Eros is an expression of their true nature, while their Logos is often only a regrettable accident. It gives rise to misunderstandings and annoying interpretations in the family circle and among friends. This is because it consists of opinions instead of reflections, and by opinions I mean a priori assumptions that lay claim to absolute truth. Such assumptions, as everyone knows, can be extremely irritating. As the animus is partial to argument, one can best be seen a work in disputes were both parties know they are right. #RandolphHarris 4 of 26

Men can argue in a very womanish way, too, when they are anima-possessed and have thus been transformed into the animus of their own anima. With them the question becomes one of personal vanity and touchiness (as if they were females); with women it is a question of power, whether of truth or justice or some other “ism”—for the dressmaker and hairdresser have already taken care of their vanity. The “Father” (id est, the sum of conventional opinions) always plays a great role in female argumentation. No matter how friendly and obliging a woman’s Eros may be, no logic on Earth can shake her if she is ridden by the animus. Often the man has the feeling—and he is not altogether wrong—that he cannot use legal means of persuasion. He is unaware that this highly dramatic situation would instantly come to a banal and unexciting end if he were to quit the field and let a second woman carry on the battle (his wife, for instance, if she herself is not they fiery war horse). This sounds idea seldom or never occurs to him, because no man can converse with an animus for five minutes without becoming the victim of one’s own anima. Anyone who still had enough sense of humour to listen objectively to the ensuing dialogue would be staggered by the vast number of commonplaces, misapplied truisms, clichés from newspapers and novels, shop-soiled platitudes of every description interspersed with vulgar abuse and brain-splitting lack of logic. #RandolphHarris 5 of 26

It is a dialogue which, irrespective of its participants, is repeated millions and millions of times in all the languages of the World and always remains essentially the same. This singular fact is due to the following circumstances: when animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love (a special instance of love at first sight). The language of love is of astonishing uniformity, using the well-worn formulas with the utmost devotion and fidelity, so that once again the two partners find themselves in a banal collective situation. Yet they live in the illusion that they are related to one another in a most individual way. In bot its positive and its negative aspects the anima/animus relationship is always full of “animosity,” id est, it is emotional, and hence collective. Affects lower the level of the relationship and bring it closer to the common instinctual basis, which no longer has anything individual about it. Very often the relationship runs its course heedless of its human performers, who afterwards do not know what happened to them. Whereas the clouds of “animosity” surround the man is composed chiefly of sentimentality and resentment, in woman it expresses itself in the form of opinionated views, interpretations, insinuation, and misconstructions, which all have purpose (sometimes attained) of severing the relations between two human beings. #RandolphHarris 6 of 26

The woman, like the man, becomes wrapped in a veil of illusions by her demon-familiar, and, as the daughter who alone understands her father (that is, is eternally right in everything), she is translated to the land of sheep, where she is put to graze by the shepherd of her soul, the animus. In talking of imagination when it presents its images in the present, we may consider what the imagination is doing in parabolic poetry. It was seen at work in the fable, similitude, and parable. In these manifestations of inventive activity, the imagination seems to function for the human being in the same way it functions for the divine spirit. It makes tangible that which is intangible. This kind of operation gives to parabolic poetry a higher character, and an appearance of something sacred and venerable. This sort of poetry is thus coloured because religion itself commonly uses its assistance as a means of communication between divinity and humanity. Here, then, with the case of divine communication before us, we find imagination manifested in poetry in two ways. First, one duty of poetry is to teach. This is could do only if imagination illustrates the work of reason. In olden times, particularly, the inventions and conclusions of human reason (even those that are now common and trite) being then new and strange, the minds of humans were hardly subtle enough to conceive them, unless they are brought nearer to the sense by this kind of resemblances and examples. #RandolphHarris 7 of 26

And hence ancient times are full of all kinds of fables, parables, enigmas, and similitudes; as may appear by the numbers of Pythagoras the enigmas of the Sphinx, the fables of Plato, and the like. So parables are before arguments, and the force of them is still excellent because arguments cannot be made so perspicuous nor true examples so apt. So it is that the imagination translates the abstractions of understanding and reason into images. Not only does reason become palpable, but through the inventive activity of imagination it is made fitting for an audience. The second office of poetry was that of infoldment or all allusion, when the object is not to teach plainly but to teach darkly, when the secrets and mysteries of religion, policy, and philosophy are involved in fables or parables. Between 1605, the publication of The Advancement of Learning, and 1623, the appearance of De Augmentis Scientiarum, we acquired greater respect for mysteries than we had earlier. In 1609 we devoted great care to the explication of thirty-one fables of antiquity, and much later we greatly enlarged thee of them—Pan, Perseus, and Dionysius—which served us as illustrations of three of our major divisions of philosophy: natural philosophy, politics, and ethics. #RandolphHarris 8 of 26

Fables revealed the earliest of human mysteries, extending back in time far beyond their narrators—exempli gratia, Homer and Hesiod—and by implication they bodied forth the shadows of human’s primitive imagination. Indeed, in the parable here is invented the figure to shadow the meaning. Imagination also made absent things present at those times when it was allied with reason in a distinctly creative function. The unique cooperation with reason appears to have assigned only to the province of rhetoric as the practical art of communication via both speech and written word. It is true, as we have seen, that in poetry imagination joined with reason to produce inventions and that it gave substance to things abstract. However, in its poetic activity is could at times indulge in play; it could join and sever natural experience in unnatural ways, and escape the strictest rules of reason. In rhetoric, on the other hand, imagination worked with reason in strictly rational ways. It engaged in joint creation with reason yet it had to obey the dictates of reason. The duty and office of Rhetoric is to apply Reason to Imagination for the better moving of the Will. Rhetoric is one of the rational arts and imagination is to serve it. Rhetoric is subservient to the imagination, as Logic is to the understanding; and the duty and office of Rhetoric, if it be deeply looked into, is no other than to apply and recommend the dictates of reason to imagination, in order to excite the appetite and Will. #RandolphHarris 9 of 26

Accordingly, the subject of Rhetoric, is none other than the Imaginative or Insinuative Reason. Reason and imagination together created a credible object or an argument, and the effect was insinuative. In what manner there was insinuation we shall see later on. In the cooperation of imagination with reason, imagination was under the control of reason, and reason was not at the back and called of imagination. Such mastership was essential to rational life if reason through imagination were to command the will and affections: if the affections themselves were brought to order, and pliant and obedient to reason, it is true there would be no great use of persuasions and insinuation to give access to the mind, but naked and simple propositions would be enough. However, the affections do on the contrary make such secessions and raise such mutinies and seditions…that reasons would become captive and servile, if eloquence of persuasions did not win the imagination from the affections’ part, and contract a confederacy between the reason and imagination against them. Not only should the will and conduct be under a person’s voluntary control but the decisions and products of reason acting alone are ethereal abstractions, difficult or impossible for the common mind to cope with. #RandolphHarris 10 of 26

What is necessary, if reason is to prevail, is to transform the abstract into the concrete, the immaterial into the material, the nonsensory into the sensory: it is the business of rhetoric to make pictures of virtue and goodness, so that they may be seen. For since they cannot be showed to the sense in corporeal shape, the next degree is to show them to the imagination in as lively representations as possible, by ornament of words. The method of the Stoics, who thought to thrust virtue upon people by concise and sharp maxims and conclusions to shew Reason only in subtility of argument, which has little sympathy with the imagination and will of humans, has been justly ridiculed. In working creatively with reason, what was imagination supposed to do? Doubtless there is no way of describing what is going on when imagination is working with reason. One can only be sure of the result. The nature of the operation itself can only be hinted at. The religious law demands that one accepts ideas and strict and ridge doctrines, that are believed to be the doctrines of salvation and traditions, the acceptance of which is the condition of one’s salvation from anxiety, despair, and death. So we try to accept them, although they sometimes may become strange or doubtful to us. #RandolphHarris 11 of 26

We labour and toil under the religious demand to believe things we cannot believe. This sometimes results in us trying to escape the law of religion. We try to cast away the heavy yoke of the doctrinal law imposed on us by Church authorities, orthodox teachers, pious parents, and fixed traditions. We become critical and sceptical. We cast away the yoke; but none can live in the emptiness of mere scepticism, and so we return to the old yoke in a kind of self-torturing fanaticism and try to impose it on other people, on our children or pupils. We are driven by an unconscious desire for revenge, because of the burden we have taken upon ourselves. Many families are disrupted by painful tragedies and many minds are broken by this attitude of parents, teachers and priests. Others unable to stand the emptiness of scepticism, find new yokes outside the Church, new doctrinal laws under which they begin to labour: political ideologies which they propagate with religious fanaticism; scientific theories which they defend with strict religious doctrines and covenants; and utopian expectations they pronounce as the condition of salvation for the World, forcing whole nations under the yoke of their creeds which are religions, even while they pretend to destroy religion. #RandolphHarris 12 of 26

We are all labouring under the yoke of religion; we all, sometimes, try to throw away old or new doctrines or strict and rigid covenants, but after a little while we return, again enslaving ourselves and others in their servitude. The same is true of the practical laws of religion. They demand ritual activities, the participation in religious enterprises, and the study of religious traditions, prayer, sacraments, and meditations. They demand moral obedience, inhuman self-control and asceticism, devotion to humans and things beyond our possibilities, surrender to ideas and duties beyond our power, unlimited self-negation, and unlimited self-perfection: the religious law demands the perfect in all respects. And our conscience agrees with this demand. However, the split in our being is derived from just thus: that the perfect, although it is the truth, is beyond us, against us, judging and condemning us. So we try to throw away the ritual and moral demands. We neglect them, we hate them, we criticize them; some of us display a cynical indifference toward the religious and moral law. However, since mere cynicism is as impossible as mere scepticism, we return to old or new laws, becoming more fanatic than ever before, and take a yoke of the law upon us, which is more self-defying, more cruel against ourselves, and more willing to coerce other people under the same yoke in the name of the perfect. #RandolphHarris 13 of 26

Jesus Himself becomes for these perfectionists, puritans and moralists a teacher of the religious law putting upon us the heaviest of all burdens, the burden of His law. However, that is the greatest possible distortion of the mind of Jesus. This distortion can be found in the minds of those who crucified Him because He broke the religious law, not by fleeing from it like the cynical Sadducees, but by overcoming it. We are all permanently in danger of abusing Jesus by stating that e is the founder of a new religion, and bringer of another, more refined, and more enslaving law. And so we see in all Christian Churches the toiling and labouring of people who are called Christians, serious Christians, under innumerable laws which they cannot fulfill, from which they flee, to which they return, or which they replace by other laws. This is the yoke from which Jesus wants to liberate us. He is more than a priest or a prophet or a religious genius. These all subject us to religion. He frees us from religion. They all make new religious laws; He overcomes the religious law. “Take my yoke upon you and learn of me…for my yoke is easy and my burden is light.” This does not indicate a quantitative difference—a little easier, a little lighter. It indicates a contradiction! #RandolphHarris 14 of 26

The yoke of Jesus is easy in itself, because it is above law, and replaces the toiling and labouring with rest in our souls. The yoke of religion and law presupposes all those splits and gaps in our souls which drive us to the attempt to overcome them. The yoke of Jesus is above those splits and gaps. It has overcome them whenever it appears and is received. It is not a new demand, a new doctrine or new power of transforming life. He calls it a yoke, He means that is comes from above and grasps us with saving force; if He calls it easy, He means that it is given before anything we can do. It is being, power, reality, conquering the anxiety and despair, the fear and the restlessness of our existence. It is here, amongst us, in the midst of our personal tragedy, and the tragedy of history. Suddenly, within the hardest struggle, it appears as a victory, not attained by ourselves, but present beyond expectation and struggle. Suddenly we are grasped by a peace which is above reason, that is, above our practical striving for the good. The true—namely, the truth of our life and of our existence—has grasped us. We know that now, in the moment, we are in the truth, in spite of all our ignorance about ourselves and our World. We have not become wiser and more understanding in any ordinary sense; we are still children in knowledge. #RandolphHarris 15 of 26

However, the truth of life is in us, with an illuminating certainty, uniting us with ourselves, giving us great and restful happiness. And the good, the ultimate good, which is not good for something else, but good in itself, has grasped us. We know that now, in this moment, we are in the good, in spite of all our weakness an evil, in spite of the fragmentary and distorted character of our Self and the World. We have not become more moral or more saintly; we still belong to a World which is subject to evil and self-destruction. However, the good of life is in us, uniting us with the good of everything, giving us the blessed experience of universal love. If this should happen, and in such a measure, we should reach our eternity, the higher order and spiritual World to which we belong, and from which we are separated in our normal existence. We should be beyond ourselves. The new being would conquer us, although the old being would not disappear. Where can we feel his new reality? We cannot find it; but it can find us. It tries to find us during our whole life. It is in the World; it carries the World; and it is the cause of the fact that our Self and our World are not yet thrown into utter self-destruction. Although it is hidden under anxiety and despair, under finitude and tragedy, it is in everything, in souls and bodies, becomes everything derives life from it. #RandolphHarris 16 of 26

The new being means that the old being has not yet destroyed itself completely; that life is still possible; that our souls still gather force to go forward; and that the good and the true are not extinguished. It is present, and it will find us. Let us be found by it. It is stronger than the World, although it is quiet and meek and humble. That is the meaning of the call of Jesus, “Come unto Me.” For in Him this new being is present in such a way that it determines His life. That which is hidden in all things, that which appears to us sometimes in the great elevations of our soul, is the forming power of this life. It is the uniqueness and he mystery of His Being, the embodiment, the full appearance of the New Being. That is the reason that He can say words which no prophet or saint has ever said: that nobody knows God save Him and those who receive their knowledge through Him. These words certainly do not mean that He imposes a new theology or a new religious law upon us. They mean rather that He is the New Being in which everybody can participate, because it is universal and omnipresent. Why can He call Himself meek and lowly in heart after he has said words about His uniqueness, words that, in anyone else’s mouth, would be blasphemous arrogance? It is because the New Being that forms Him is not created by Him. He is created by it. It has found Him, as it must find us. #RandolphHarris 17 of 26

And since His Being is not the result of His striving and labouring, and since it is not servitude to the religious law but rather victory over religion and law that makes His uniqueness, He does not impose religion and law, burdens and yokes, upon humans. If He called us o the Christian religion or to the Christian doctrines or to the Christian morals, we would turn down His call with hatred. If He gave us new commands for thinking and acting, we would not accept His claim to be meek and humble and to give rest to our souls. Jesus is not the creator of another religion, but the victor over religion; He is not the maker of another law, but the conqueror of law. We, the ministers and teachers of Christianity, do not call you to Christianity but rather to the New Being to which Christianity should be a witness and nothing else, not confusing itself with that New Being. Forget all Christian doctrines; forget your own certainties and your own doubts, when you hear the call of Jesus. Forget all Christian morals, your achievements and your failures, when you come to Him. Nothing is demanded of you—no idea of God, and no goodness in yourselves, not your being religious, not your being Christian, not your being wise, and not your being moral. #RandolphHarris 18 of 26

However, what is demanded is only your being open and willing to accept what if given to you, the New Being, the being of love and justice and truth, as it is manifest in Him Whose yoke is easy and Whose burden is light. Let me close, as I began, with a personal word. Believe me, you who are religious and Christian. If it were for the sake of Christianity, it would be not worthwhile to teach Christianity. And believe me, when it comes, we interpret the call of Jesus for our time, you who are estranged from religion and far away from Christianity, it is not our purpose to make you religious and Christian. We call Jesus the Christ not because He brought a new religion, but because He is the end of religion, above religion and irreligion, above Christianity and non-Christianity. We spread His call because it is the call to every human in every period to receive the New Being, that hidden saving power in our existence, which takes from us labour and burden, and gives rest to our souls. Do not ask in this moment what we shall do or how action shall follow from the New Being, from the rest in our souls. Do not ask; for you do not ask how the good fruits follow from the goodness of a tree. They follow; action follows being, and new action, better action, stronger action, follows new being, better, truer, and more just, if there was more rest for our souls in our World. #RandolphHarris 19 of 26

If they grew out of a more profound level of our life, our actions would be more creative, more conquering, conquering the tragedy of our time. For our creative depth is the depth in which we are quiet. “Now these are the words which Amulek preached unto the people who were in the land of Ammonihah, saying: “I am Amulek; I am the son of Giddonah, who was the son of Ishmael, who was a descendant of Aminadi; and it was that same Aminadi who interpreted the writing which was upon the wall of the temple, which was written by the finger of God. An Aminadi was a descendant of Nephi, who was the son of Lehi, who came out of the land of Jerusalem, who was a descendent of Manasseh, who was the son of Joseph who was sold into Egypt by the hands of his brethren. And behold, I am also a man of no small reputation among all those who know me; yea, and behold, I have many kindreds and friends, and I have also acquired much richness by the hand of my industry. Nevertheless, after all this, I never have known much of the ways of the Lord, and his mysteries and marvelous power. I said I never had know much of thee things; but behold, I mistake, for I have seen much of his mysteries and his marvelous power; yea, even in the preservation of the lives of this people. #RandolphHarris 20 of 26

“Nevertheless, I did harden my heart, for I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God, in the wickedness of my heart, even until the fourth day of this seventh month, which is in the tenth years of e reign of the judges. As I was journeying to see a very near kindred, behold an angel of the Lord appeared unto me and said: Amulek, return to thine own house for thou shalt feed a prophet of the Lord; yea, a holy man, who is a chosen man of God; for he has fasted many days because of the sins of this people, and he is an hungered, and thou shalt receive him into thy house and feed him, and he shall bless thee and thy house; and the blessing of the Lord shall rest upon thee and thy house. And it came to pass that I obeyed the voice of the angel, and returned towards my house. And as I was going thither I found the man whom the angel said uno me: Thou shalt receive into thy house—and behold it was this same man who has been speaking unto you concerning the things of God. And the angel said uno me he is a holy man because it was said by an angel of God. And again, I know that the things whereof he hath testified are true; for behold I say unto you, that as the Lord liveth, even so has he sent his angel to make these things manifest unto me; and this he has done whole this Alma hath dwelt at my house. #RandolphHarris 21 of 26

“For behold, he hath blessed mine house, he hath blessed me, and my women, and my children, and my father and my kinsfolk; yea, even all my kindred hath he blessed, and the blessing of the Lord hath rested upon us according to the words which he spake. And now, when Amulek had spoken these words the people began to be astonished, seeing there was more than one witness who testified of the things whereof they were accused, and also of the things which were to come, according to the spirit of prophecy which was in them. Nevertheless, there were some among them who thought to question them, that by their cunning devices they might catch them in their words, that they might find witness against them, that they might deliver them to their judges that they might be judged according to the law, and that they might be slain or cast into prison, according to the crime which they could make appear or witness against them. Now it was those men who sought to destroy them, who were lawyers, who were hired or appointed by the people to administer the law at their times of trials, or at the trials of the crimes of the people before the judges. Now these lawyers were learned in all the arts and cunning of the people; and this was to enable them that they might be skillful in their profession. #RandolphHarris 22 of 26

“And it came to pass that they began to question Amulek, that thereby they might make him cross his words, or contradict the words which he should speak. Now they knew not that Amulek could know of their designs. However, it came to pass as they began to question him, he perceived their thoughts, and he said unto them: O ye wicked and perverse generation, ye lawyers and hypocrites, for ye are laying the foundations of the devil; for ye are laying traps and snares to catch the holy ones of God. Ye are laying traps and snares to catch the holy ones of God. Ye are laying plans to pervert the ways of the righteous, and to bring down the wrath of God upon your heads, even to the utter destruction of this people. Yea, well did Mosiah say, who was our last king, when we was about to deliver up the kingdom, having no one to confer it upon, causing that this people should be governed by their own voices—yea, well did he say that is the time should come that the voice of this people should choose iniquity, that is, if the time should come that this people should fall into transgression, they would be ripe for destruction. And now I say unto you that well doth the Lord judge of your iniquities; well doth he cry unto this people, by the voice of his angels: Repent ye, repent, for the kingdom of Heaven is at hand. #RandolphHarris 23 of 26

“Yea, well doth he cry, by the voice of his angels that: I will come down among my people, with equity and justice in my hands. Yea, and I say unto you that if it were no for the prayers of the righteous, who are now in the land, that ye would even now be visited with utter destruction; yet it would not be by flood, as were the people in the days of Noah, but it would be by famine, and by pestilence and the sword. However, it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand expect ye repent. And now it came to pass that the people were more angry with Amulek, and they cried out, saying: This man doth revile against our laws which are just, and our wise lawyers whom we have selected. However, Amulek stretched forth his hand, and cried the mightier unto them, saying: O ye wicked and perverse generation, why at Satan got such great hold upon your hearts? Why will ye yield yourselves unto him that he may have power over you, to blind your eyes, that ye will not understand the words which are spoken, according to their truth? #RandolphHarris 24 of 26

“For behold, have I testified against your law? Ye do not understand: ye say that I have spoken against your law; but I have not, but I have spoken in favour of your law, to your condemnation. And now behold, I say unto you, that the foundation of the destruction of this people is beginning to be laid by the unrighteousness of your lawyers and judges. And now it came to pass that when Amulek had spoken these words the people cried out against him, saying: Now we know that his human is a child of the devil, for he hath lied unto us; for he hath spoken against our law. And now he says that he has not spoken against it. And again, he has reviled against our lawyers, and our judges. And it came to pass that the lawyers put it into their hearts that they should remember these things against him. And there was one among them whose nae was Zeezrom. Now he was the foremost to accuse Amulek and Alma, he being one of the most expert among them, having much business to do among the people. Now the object of these lawyers was to get gain; and they got gain according to their employ,” reports Alma 10.1-32. O God of Abraham, Isaac and Jacob, we hope in Thy word. There we see Thee, not on a fearful throne of judgment, but on a throne of grace, waiting to be gracious, and exalted in mercy. #RandolphHarris 25 of 26

There we hear Thee saying, not “Depart ye cursed,” but “Look unto me and be ye saved, for I am God and there is none else.” They that know Thy name put their trust in Thee. How many now glorified in Heaven, and what numbers living on Earth, are Thy witnesses, O God, exemplifying in their recovery from the ruins of the Fall the freeness, riches and efficacy of Thy grace! All that were every saved were saved by Thee, and will through eternity, exclaim, “Not unto us, but uno Thy name give glory for Thy mercy and truth’s sake.” Thou hast chosen to transact all Thy concerns with us through a mediator in whom all fullness dwells and who is exalted to be prince and Saviour. To him we look, on him we depend, through him we are justified. May we derive relief from his sufferings without ceasing to abhour sin, or to long after holiness; feel the double efficacy of His blood, tranquillizing and cleansing out consciences; delight in His service as well as in His sacrifice; be constrained by His love to live not to ourselves but to Him; cherish a grateful and cheerful disposition, not murmuring and repining if our wishes are not indulged, or because some trials are blended with our enjoyments, but, sensible of our desert, and impressed with the number and greatness of Thy benefits, may we bless and praise Thee at all times. #RandolphHarris 26 of 26

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O Lord God, Father Almighty, please bless and sanctify this sacrifice of praise, which has been offered unto Thee, to honour and glory of Thy Name; and pardon the sins of Thy people, and hear my prayer, and forgive me all my sins; through Christ our Lord. #CresleighHomes

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