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Ruin is the Destination Toward Which All Men Rush
With equality and gender-based studies becoming more important, it is a goo idea that we take a look at a gender-based analysis of residential burglary. The study is based on interviews with 105 active residential burglars, 87 of whom were males and 18 were females. The project employed a snowball sampling strategy in which an ex-offender recruited known burglars who were presently operating in a city. The gender-based compassion suggests that, in many way, female burglars resemble their male counterparts. For example, both group display long criminal histories that span a variety of property, violent, and public order offenses categories. Both groups accumulate long, diverse substance abuse histories that overlap with and contribute to their involvements in burglary. At the time, the gender-based comparison reveal several differences. Female burglars begin offending at a later age, are more likely to co-offend, and have less contact with authorities. The typology of female burglars describes offenders as either accomplices or partners. Factor of motivation, levels of target selection and planning, and patterned work roles serve to differentiate these two conceptual categories. Despite growing interest in female criminality, little is known about the nature of women’s participation in crimes statistically dominated by males. Certainly that is the case for residential burglary, an offense labeled as an overwhelmingly male enterprise. For example, we hardly know how female become involved in such offenses or what roles they play. Are they tempted into these crimes, for instance, by the influence of delinquent peers or by the use of drugs? #RandolphHarris 1 of 21
Because we lack detailed knowledge, we cannot assess the extent to which the processes underly burglaries committed by females differ from those underlying burglaries by males. This lack also restricts our capacity to detect important differences among female burglars. An assessment of these difference, however, is crucial in formulating effective policy responses to female criminality and to developing theories of lawbreaking by women. Short of observing burglaries, perhaps the best way to acquire this information is to go to the offenders themselves. The most pressing need today, in researching the agenda for feminist criminology, is observation and interviewing so we can plunge more deeply into the social Worlds of girls and women. Such a strategy will allow researchers to comprehend women’s crime on its own terms. Often it is claimed that offenders are versatile and commit a wide range of offense. This observation, however, is derived largely from studies of males conducted in criminal justice settings rather than on the street. During our interviews we asked the subjects whether they ever had committed other sorts of crimes beside residential burglary. We did so because we were concerned primarily with prevalence—that is, whether the subject ever had engaged in other kinds of offenses. Stealing (which includes shoplifting and corresponds to the legal definition of this activity), auto theft, and assault were the offenses most commonly reported by males. Stealing and assault were mentioned most frequently by the females; these offenses were comparable in rank of frequency to those reported by the males. #RandolphHarris 2 of 21
Beyond these two offenses, however, little other criminality was reported by the females. The only meaningful differences between the men and the women for this measure was found in regard to auto theft. This crime was fairly common among the males, but unknown among the females. The explanation for this difference might reside in a strong cultural tradition linking masculinity to driving and car ownership. Alternatively, males may have “cornered the market” in auto theft; to be profitable, such a crime requires sophisiticated coneections with garage owners, automotive recycle yard employees, and car dealerships. One important aspect of offending style concerns the degree of crime specialization—that is, the extent to which offenders concentrate on one particular type of offense. When we asked offenders whether they had been involved in crimes other than residential burglary during their most recent period of offending, thirty-four percent of the males and 42 percent of the females claimed that they had committed only residential burglaries during this period (roughly the last six months). This finding is consistent with a substantial body of previous research showing that offenders display considerable diversity over the course of their criminal careers, but may specialize in a particular “line” for short periods. This phenomenon is labeled as “short-term specialization.” Another element of offending style concerns the inclinations to work with others in carrying out cries. #RandolphHarris 3 of 21
Previous research demonstrated that more often than not, [burglary] is committed by two or more persons acting in concert. The results of our study bear this out: 79 percent of the males and all of the females reported that they had worked with others in the past. The males showed considerable variation in frequency of working with others: 39 percent said they “seldom” worked with others, while another 39 percent reported that they “always” did so. For the women, however, the picture was much clearer: an overwhelming 83 percent reported that they “always” worked with others, and the remaining 17 percent states that they “usually” did so. The final aspect of offending style that we examined here relates to drug and alcohol use among our respondents, as well as to their perceptions of the role played by intoxicants in leading them to commit such crimes. Our research reveals that there is little difference between the males and the females in self-report drug use. When the drug users were asked whether addiction had anything to do with their burglaries, 71 percent of the males and 82 percent of the females answered affirmatively. A majority of those in both groups said they committed burglaries to obtain the money they needed to buy more drugs. In addition, slightly more than three-quarters of the users in each group—76 percent of the males and 79 percent of the females—claimed that they used drugs before committing their burglaries. A higher percentage of females than of males started that they “always” or “usually” used drugs beforehand. #RandolphHarris 4 of 21
One explanation seems to be that many female burglaries arise from crack “runs.” This point, however, is difficult to determine conclusively because use of the drug is heavily stigmatized. We explore male-female differences on three dimensions designed to measure burglary offending histories: age at first burglary, total number of lifetime burglaries, and lambda, the mean number of annual burglaries. The ages at which males and females committed their first residential burglary differed significantly: the males generally started much earlier in life. None of the female burglars had committed their first offense before age 12, but 22 percent of the males had done so. The modal category for males was the 13-16 age bracket, which accounted for 53 percent of the cases. Sixty-one percent of the females, on the other hand, were over 16 years old when they carried out their first burglary. Given that the females started to commit burglaries later, on average, than their male counterparts, we are not surprised that a greater proportion of females had been involved in fewer than 20 residential burglaries in their lifetime. Perhaps more interesting, 39 percent of the females had committed more than 70 lifetime residential burglaries, a proportion roughly comparable to the males’ figure of 41 percent. The bimodal distribution of the females’ responses suggests that women are likely to engage in burglary at two very distinct levels, and perhaps to employ two different styles. #RandolphHarris 5 of 21
The males were more likely than the females to have had contact with the system for offenses of all types. This difference was most notable at the stage of the criminal justice process that resulted in incarceration. Over ninety percent of the respondents in each group had been arrested previously, but only one woman (6 percent) had been convicted and sentenced to a term of imprisonment. In contrast, 26 percent of the males had served time in the past. This difference may exist in part because the females began offending later and consequently had fewer “years at risk.” Other factors, however, are probably at work as well including an assumption by the police that most burglars are male, which allow females to remain above suspicion and a tendency for those females who are arrested to receive preferential treatment in the courtroom. Certainly the women in our sample believe that their gender conferred a degree of protection from the law. Several expressed the belief that authorities would not take action against them simply because they were female. Is it not becoming clear, in light of the existence of deceiving offenders and their methods of deception, that close examination is needed of modern theories, conceptions, and expressions regarding things in connection with the ultimate concern and its way of working in man? For only the certainty of ultimate concern, apart from “views” of truth, will avail for protection or for successful warfare in the conflict with wicked offenders in the self-actualized hierarchy. #RandolphHarris 6 of 21
When we reach self-actualization, we are at the highest hierarchy of the pyramid, and this is denoted by morality, creativity, spontaneity, problem solving, lack of prejudice, and acceptance of facts. There are five levels in the pyramid. At the very bottom, people are interested in physiological functions only which include: breathing, food, water, pleasures of flesh, sleep, homeostasis, and excretion. At the second level of the pyramid, individuals are concerned with safety and this entails security of: body, employment, resources, mortality, the family, healthy and property. At the third hierarchy most are concerned with love and belonging. This includes friendship, family, sexual intimacy. At the fourth hierarchy, this realm focuses on esteem: self-esteem, confidence, achievement, respect of others, respect by others. All that is in any degree the outcome of the mind of the “natural man” will prove to be but the weapons of straw in this great battle, and if we rely upon others’ “views of truth,” or upon our own human conceptions of truth, offenders will use these very things to deceive us—even building us up in these theories and views so that under cover of them he or she may accomplish one’s purpose. We cannot, therefore, at this time, overestimate the importance of believers having ready minds to “examine all things” they have thought, and perhaps taught, in connection with the things of ultimate concern and the self-actualized realm—all the “truths” they have held, all the phrases and expressions they have used in “virtue teachings,” and all the ideas they have absorbed through others. #RandolphHarris 7 of 21
For any wrong interpretations of truth, any theories and phrases which are man-conceived and which we may build upon wrongly, will have perilous consequences to ourselves and others in the conflict with truth and individual self-actualized people passing through. Because in the present offenders will comes to them with deceptions in DOCTRINAL form, self-actualized individual must examine carefully what they accept as “doctrine,” least it should be from the emissaries of the deceiver. Some people are tired of struggling and want only to know a quiet silence. This can be a shock to one’s own awareness of who he or she is. One may have always considered struggle essential in growth, and in many crises and conflicts it has provided the turning point in one’s life. Not wanting to be burdened and overwhelmed by heavy feelings and thoughts or by complicated searching and painful of what is wrong with oneself, people, and life, this can create the desire to turn away from the struggle. And this is what causes the requirement to be alone in simple and ordinary ways. Once one goes through this process of healing in solitude, and by only engaging in simple routine, gradually, with each day, an individua is able to listen a little more to what others are saying. (This is why during a break up, space, instead of forcing the issues is important. Of course, there are times when you need to know what the reason it so it may be a good idea to press for answers to start a dialogue and not necessarily to just focus on getting back together.) #RandolphHarris 8 of 21
Slowly it becomes each to be interested in and comfortable with other people’s problems. Although there may be some drawbacks. Some individual may be able to be with others while you struggle to make decisions, but one may not be opened to questions or personal comments and responses directed to one. This may cause one to offer nothing of oneself and comment only on what one is hearing and understanding from others. During this period, some find work a truly rewarding activity; it is a place that feels like home. It does not matter whether the work takes the form of writing—reports, references, and letters—or reading. Or, if it involved physical activities, one may become totally absorbed in what one is doing, get lost in the activity and experience a full sense of relief. Active mental and physical involvement in solitary projects can be a sense of salvation. By surrendering to powers within to powers within and sources of light in the universe, in some mysterious way, a miracle happens. It is the loss of the old man and the discovery of the new man. When the light reveals itself, the individual is ready to accept it. This reduces the need to force or push or beseech. One simply waits with firm faith that one is meant to be whole again and that one will live more in a full and complete way. It becomes clear that people one loves and those who love one cannot reach the individual going through changes. And so, life has to come from another source, and that new direction will emerge in solitude. #RandolphHarris 9 of 21
The problem of the truth of faith presents itself from both the subjective and objective sides. Subjectively, faith is true if it adequately expresses an ultimate concern, that is, if the symbols of faith are alive and speak to the heart with an urgency of concern that impels to action and replay. This criterion is more a rule of thumb that works best for obviously dead symbols and is not so useful in judging contemporary ones. However, it is the objective truth of faith that interests us here. The content of faith is true if it is really and not just apparently ultimate. The great danger is demonization, elevation of the symbol to ultimacy, which results in idolatrous faith. Therefore, the criterion of faith is self-negation. The true symbol not only conveys the ultimate, but proclaims its own non-ultimacy. It pronounces a Yes and a No. For the Christian the Cross of the Christ is such a symbol. Name for this criterion—the No that follows immediately on the heels of the Yes—is the Protestant principle. The Protestant principle pervades in this whole theology, both systematically and chronologically. Chameleon-like, it changes its formula of expression against the background of diverse theological problems. Hence, a rapid rundown of its various formulations is useful for identifying it. #RandolphHarris 10 of 21
In addition to being the objective criterion of faith, the Protestant principle expresses man’s infinite distance from God and his dependence upon the divine initiative. The Protestant principle is the prophetic protest against every form of self-absolutizing—for example, the demonic elevation of the churches, of the Christian Bile, and the priesthood to absolute validity. The Protestant principle is “resistance to idolatry,” that is, it stands for non-conformity in family, school, state, and church. The Protestant principle protests the objectifying of grace (die Vergegenstandlichung der Gnade) and so smashes the barriers between the holy and the secular. For, by the Protestant principle, God is as near to the lowest as he is to the highest, as close to the material as to the spiritual. These manifold expressions of the Protestant principle can be summarized in and derived from the basic doctrine that the Protestant principle is justification by grace through faith. We reject the traditional Protestant formula of “justification by faith” on the grounds that is has been misunderstood to mean that the human act of faith sets in motion God’s justifying act. Faith itself is a gift of grace, all justifying actions is entirely on the part of God, and, consequently, the more accurate formula is “justification by grace through faith.” The Protestant principle ultimately rests upon an experience of God’s majesty that attributes absoluteness and holiness to him alone and denies such dignity to all else. #RandolphHarris 11 of 21
Untrammeled choices of individuals could lead to disaster for society. Picture a paster open to all. It is to expected that each herdsman will try to keep as many cattle as possible on this commons. Therein is the tragedy. Each man is locked into a system that compels one to increase one’s heard without limit, in a World that is limited. Ruin is the destination toward which all men rush, each pursuing one’s own best interest in a society that believes in the freedom of the commons. Overpopulation, pollution, excessive fishing, and depletion of exhaustible resources are all part of the problem. People Worldwide must recognize the necessity of restricting individual freedom in these choices, and accept some mutual coercion mutually agreed upon. Depending upon the circumstances, the tragedy of the commons could be a many-person prisoner’s dilemma (each person grazes too many cows) or a spillover problem (too many people choose to become herdsmen). The economist’s favorite solution would be the establishment of property rights. This is what actually happened in the fifteenth and sixteenth centuries in England: the common land was enclosed and claimed by the local aristocrats or landlords. When land is private property, the invisible hand will shut the gate to just the right extent. The owner will charge grazing fees to maximize one’s rental income; the grazing fees will make the owner richer, and the herdsmen poorer. This approach is not feasible in some instances. Property rights over the high seas are hard to define and enforce in the absence of an international government, as is control over air that move from one country to another carrying pollutants. #RandolphHarris 12 of 21
For this reason, whaling and acid rain must be handled by more direct controls, but securing the necessary international agreements is no easy matter either. Population is an even harder problem. The right of decision about one’s family, including its size, is enshrined in the United Nations’ Universal Declaration of Human Rights and in many countries bills of rights. Countries like China and India that have at times used some coercion in their population-control efforts have evoked widespread disapproval. Sometimes, when the group is small enough, voluntary cooperation solves the problem. When two oil or gas producers have wells that tap into the same underground deposit, each has the incentive to speed up one’s uptake, to get more of the resource before the other does. When both of them follow this policy, the excessive speed of depletion can actually lower the total amount that can be recovered from the deposit. In practice, drillers recognize the problem and seem able to reach production-sharing arrangements that keep at the proper level that total flow from all wells tapping one deposit. All’s well that ends well? For the less developed countries (LDCs), as for the rest of the World, power stems from the holster, the wallet, and the book—or, nowadays, the computer. Unless we want an anarchic World, with billions of poverty-stricken people, unstable governments led by unstable leaders, each with a finger on the missile launcher or chemical or bacteriological trigger, we now need global strategies for preventing the de-coupling that looms before us. #RandolphHarris 13 of 21
In the years immediately ahead the LDCs will acquire sophisticated new arms—enormous firepower will be added to their already formidable arsenals. Why? As LDC economic power diminishes, their rulers face political opposition and instability. Under the circumstances, they are likely to do what rulers have done since the origins of the state: They reach for the most primitive form of power—military force. However, the most acute shortage facing LDCs is that of economically relevant power is no longer through the exploitation of raw materials and human muscle but, as we have seen, through application of the human mind. Development strategies make no sense, therefore, unless they take full account of the new role of knowledge in wealth creation, and of the accelerative imperative that goes hand in hand with it. With knowledge (which in our definition includes such things as imagination, values, images, and motivation, along with formal technical skills) increasingly central to the economy, the Brazils and Nigerians, the Bangladeshes and Haitis must consider how they might best acquire or generate this resource. It is clear that every wretched child in Northeast Brazil or anywhere else in the World who remains ignorant or intellectually underdeveloped because of malnutrition represents a permanent drain on the future. Revolutionary new forms of education will be needed that are not based on the old factory model. Acquiring knowledge from elsewhere will also be necessary. This may take unconventional—and sometimes even illicit—forms. Stealing technological secrets is already a booming business around the World. We must expect shrewd LDCs to join the hunt. #RandolphHarris 14 of 21
Another way of obtaining wealth-making know-how is to organize a brain drain. This can be done on a small scale by bribing or attacking teams of researchers. However, some clever countries will figure out that, around the World, there are certain dynamic minorities—often persecuted groups—that can energize a host economy if given the chance. The overseas Chinese in Southeast Asia, Indians in East Africa, Syrians in West Africa, Palestinians in parts of the Mideast, Jews in America, and Japanese in Brazil have played this role at one time or another. Transplanted into a different culture, each has brought not merely energy, drive, and commercial or technical acumen, but a pro-knowledge attitude—a ravenous hunger for the latest information, new ideas, skills. These groups have provided a kind of hybrid economic vigor. They work hard, they innovate, they educate their children, and even if they get rich in the process, they stimulate and accelerate the reflexes of the host economy. We will no doubt see various LDCs searching out such groups and inviting them to settle within their borders, in the hopes of injecting a needed adrenaline into the economy. During World War II the Japanese military actually drafted a plan to bring large numbers of persecuted European Jews to Manchuria, then called Manchukuo, for this purpose. However, the “Fugu Plan,” as it was known, was never implemented. #RandolphHarris 15 of 21
Smart governments will also encourage the spread of nongovernmental associations and organization, since such groups accelerate the spread of economically useful information through newsletters, meetings, conferences, and foreign travel. Associations of merchants, plastics engineers, employers, programmers, trade unions, bankers, journalists, etcetera, serve as channels for rapid exchange of information about what does and does not work in their respective fields. They are an important, often neglected communications medium. Governments serious about economic development will also have to recognize the new economic significance of free expression. Failure to permit the circulation of the new ideas—including economic and political ideas, even if unflattering to the state—is almost always prima facie proof that the state is weak at its core, and that those in power regard staying there as more important than economic improvement in the live of the people. Governments committed to becoming part of the new World will systematically open the valves of public discussion. Other governments will join knowledge consortia—partnerships with other countries or with global companies—to explore the far reaches of technology and science and, especially, the possibility of creating new materials. Instead of pandering to obsolete nationalist notions, they will purse the national interest passionately—but intelligently. #RandolphHarris 16 of 21
Rather than refusing to pay royalties to foreign pharmaceutical companies on the lofty ground that health is above such grubby concerns, as Brazil has done, they will gladly pay the royalties—provided these funds stay inside the country for a fixed number of years, and are used to finance research projects carried out jointly with a local pharmaceutical firm’s own experts. Profits from products that originate in this joint research can then be divided between the host country and the multinational. In this way the royalties pay for technology transfer—and for themselves. Effective nationalism thus replaces obsolete, self-destructive nationalism. Similarly, intelligent governments will welcome the latest computers, regardless of who built them, rather than trying to build a local computer industry behind tariff walls that keep out not merely products but advanced knowledge. The computer industry is changing so fast on a World scale that no nation, not even the United States of America or Japan, can keep up without help from the rest of the World. By barring certain outside computers and software, Brazil managed to build its own computer industry—but is products are backward compared with those available outside. This means that Brazilian banks, manufacturers, and other businesses have had to use technology that is inefficient compared with that of their foreign competitors. They compete with one hand tied behind them. Rather than gaining, the country loses. #RandolphHarris 17 of 21
Brazil violated the first rule of the new system of wealth creation. So what you will with the slowly changing industries, but get out of the way of a fast-advancing industry. Especially one that processes the most important resource of all—knowledge. Other LDCs will avoid these errors. Some, we may speculate, will actually invest modestly in existing venture capital funds in the United States of America, Europe, and Japan—on condition that their own technicians, scientists, and students accompany the capita and share in the know-how developed by the resulting start-up firms. In this way, Brazilians or Indonesians or Nigerians or Egyptians might find themselves at the front edge of tomorrow’s industries. Astutely managed, the program could well pay for itself—or even make a profit. Above all, the LDCs will take a completely fresh look at the role of agriculture, regarding it not necessarily as a “backward” sector but as a sector that potentially, with the help of computers, genetics, satellites, and other new technologies, could someday be more advanced, more progressive than all the smokestacks, steel mills, and mines in the World. Knowledge-based agriculture may be the cutting edge of economic advantage of tomorrow. Moreover, agriculture will not limit itself to growing food, but will increasingly grow energy crops and feed stocks for new materials. These are but a few of the ideas likely to be tested in the years to come. #RandolphHarris 18 of 21
However, none of these efforts will bear fruit if the country is cut off from participation in the fast-moving global economy and the telecommunications and computer networks that support it. The maldistribution of telecommunications in today’s World is even more dramatic than the maldistribution of food. There are 7.33 billion unique mobile phones users in the World today, which makes 91.40 percent of people in the World cell phone owners. The lopsided distribution of computers, data bases, technical publications, research expenditures, tells us more about the future potential of nations than all the gross-national-product figures ground out by economists. To plug into the new World economy, countries like China, Brazil, Mexico, Indonesia, India, as well as the Soviet Union and the East European nations, must find the resources needed to install their own electronic infrastructures. These must go far beyond mere telephone services to include up-to-date, high-speed data systems capable of linking into the latest global networks. The good news is that today’s slow countries may be able to skip over an entire stage of infrastructure development, leapfrogging from First to Third Wave communications without investing the vast sums needed to build Second Wave networks and systems. The Iridium systems, for example, announced by Motorola, Inc., placed 77 tiny satellites into low orbit, which make it possible for millions in remote or sparsely populated regions like Soviet Arctic, the Chinese desert, or the interior of African to send and receive voice, data, and digitized images through handheld telephones. #RandolphHarris 19 of 21
It is not necessary to lay cooper or even fiber optic cable across thousands of miles of jungle, ice or sand. The portable phones communicate directly with the nearest overhead satellite, which will pass the message along. Other advances also similarly slashing the huge costs of telecommunications, brining them within reach of today’s impoverished counties. Large scale production and hyper-competition among American, European and Japanese suppliers will also drive down costs. The new key to economic development is clear. The “gap” that must be closed is informational and electronic. It is a not gap between the North and the South, but between the slow and the fast. However, China’s inadequacy in services is of a structural character. It has it historical and cultural roots, especially the legacy of several decades long epoch of Soviet-style socialism. The mentality of many Chinese service companies and workers may have exceeded those in America. When I was in China, I was impressed by their customer service. They were extremely polite, spent time talking to me, even offered me candy and gave me a soccer ball for shopping at one of their malls. They did treat me like a king. I did not want to come back to America because I loved China so much. Maybe people have different experiences? #RandolphHarris 20 of 21
The overall picture of the service economy in China is not gloomy. Even on the airplane they were polite and told me to stop being so “Western.” The hotels were awesome, as well as the recreation facilities and restaurants. As local consumers’ demand for a variety of good services is increasing, American, European and Japanese service providers have a good chance to exploit their competitive advantage in this area, establishing a stronger position at the Chinese market. Here, however, comes a surprise. You may expect that, in the wake of what was written earlier, America and Europe are enjoying substantial surpluses in their services trade with China, not incomparable to their huge deficits in merchandise trade. But the thing with the people in China, one cannot tell when they are just being nice. Things are so different. They try so hard to like people and make them happy that it seems like they really like you. And they try really hard to keep a neat appearance, are very careful with their work, and take pride in what they do. Because their image and reputation depends a lot on word of mouth, they are very careful not to hurt your feelings and to conceal negative topics, ideas, thoughts and behavior. And their houses are really clean, many of them have never heard of “racism” and the student work very hard in school. It is amazing how many hours a day they spend studying. They really went out of their way to impress us, like hosting us in a restaurant, but making it a private event, of course it meant getting up at 3 A.M. in the morning, but I was happy to. They are so polite and taught me if something is meant to be, you will meet that person again. #RandolphHarris 21 of 21
O Wicked Wit and Gifts that Have the Power So to Seduce!
I have always noticed a prevalent want of courage, even among persons of superior intelligence and culture, as to imparting their own psychological experiences when those have been of a strange story. Almost all humans are afraid that what they could relate in such wise would find no parallel or response in a lister’s internal life, and might be suspected or laughed at. A truthful traveller who should have seen some extraordinary creature in the likeness of a devil, would have no fear mentioning it; but the same traveller having had some singular presentiment, impulse, vagary of thought, vision (so-called), dream, or other remarkable mental impression, would hesitate considerably before one would own to it. To this reticence I attribute much of the obscurity in which subjects are involved. We do not habitually communicate our experiences of these subjective things, as we do our experiences of objective creation. The consequences is, that the general stock of experiences in this regard appears exceptional, and really is so, in respect of being miserably imperfect. The Devil had been raised among us, and his rage was vehement and terrible; and, when he shall be silenced, the Lord only knows. It does not signify how many years ago, or how few, a certain Murder was committed in Boston in 1688, which attracted great attention. We hear more than enough of Murders as they rise in succession to their atrocious eminence, and if I could, I would bury the memory this this atrocious eminence, as hi body was buried, in the Witch House’s basement. When the murder was first discovered, no suspicion fell—or I ought rather to say, for I cannot be too precise in my facts, it was nowhere publicly hinted that any suspicious fell—on the man who was afterwards brought to trial. #RandolphHarris 1 of 13
As no reference was at the time made to him in the newspapers, it is obviously impossible that any description of him at that time have been given in the newspapers. It is essential that this fact be remembered. Unfolding at breakfast my morning paper, containing the account of that first discovery, I found it to be deeply interesting, and I read it with close attention. I read it twice, if not three times. The discovery had been made in a bedroom, and, when I laid down the paper, I was aware of a flash—rush—flow—I do not know what to call it—no word I can find is satisfactorily descriptive—in which I seemed to see that bedroom passing through my room, like a picture impossibly painted on a running river. Though almost instantaneous in its passing, it was perfectly clear; so clear that I distinctly, and with a sense of relief observed the absence of the dead body from the bed. As the circumstances of the Murder, gradually unravelling, took stronger and stronger posses of the public mind, I kept them away from mine, by knowing as little about them as was possible in the midst of the universal excitement. John Hathorne asked most of the questions and established the judicial attitude that was to prevail throughout most of the examinations and the trials. Many people suspected that the devil killed this man and he had been summoned by Sarah Good because she had also been accused of bewitching a few girls in the town. Mr. Hathorne asked the children to look at Sarah God and say whether she was one who afflicted them. #RandolphHarris 2 of 13
They accused her to her face, “upon which they were all dreadfully tortured and tormented for a short space of time.” When they recovered from their fits, they charged her with causing them, saying that her specter had come and tormented them although her body remained “at a considerable distance from them.” This was spectral evidence, that is, evidence concerning a specter or apparition of the accused, rather than her bodily person. It was eventually to become the central legal issue of the trials, but at the moment we need only see why it seemed initially so convincing to the examining magistrates. Here were girls afflicted with violent physical symptoms which had no known physical cause, but which a physician had attributed to witchcraft. There was a malicious old woman accused of causing them. When the sufferers accused her they were immediately thrown into convulsions. What could be more plausible than that the convulsions were inflicted as revenge for the accusation? Yet such behaviour was still unfamiliar enough in Salem so that one of the recorders noted that “none here see the [specters of the] witches but the afflicted and themselves.” However, the change was so startling that I fully believed the girls derived their impression in some occult manner. For instance, we knew there was something occult going on because the throat of the murdered man had been cut straight across. In the opening speech for the defense, it was suggested that the deceased might have cut his own throat in the dreadful condition referred to. Yet, it would have been impossible for such a wound to be self-inflicted by either hand. #RandolphHarris 3 of 13
Certainly, Mr. Hathorne was convinced; when the children had recovered and repeated their accusation he turned to the accused woman. “Sarah Good, do you not see now what you have done? Why do you not tell us the truth? Why do you this torment these people children?” Certainly many of her neighbours though her malicious, since they attributed to her a number of inexplicable events, including the death of a cow which perished in a “sudden, terrible and strange unusual manner.” Such testimony was common in witchcraft cases, and it has caused much unseemly hilarity among the modern historians. It is likely, they have asked, that His Satanic Majesty the Devil or any of his minions would stop to concern themselves with the fate of a New England cow? The answer is that nothing is more likely. What else would a fertility god concern himself with but the health or sickness of crops, of animals, and of humans? From the standpoint of a society that still remembered who the Devil was, no testimony could be more relevant. As a matter of fact, the village witches who still exist in rural England are often expert in folk medicines, human and animal, as well as charms, and until recently many of them were midwives. Sarah Osburn also denied that she had hurt anyone, but the girls feel again into fits. Mr. Hathorne asked her how this happened. Perhaps, she said, the Devil went about in her likeness doing harm, but she knew nothing about it. Sarah Osburn was the first at Salem to assert the principle that the Devil can impersonate an innocent person. #RandolphHarris 4 of 13
Whether the devil could or not was a matter of debate in the seventeenth century, but most Protestant authorities agreed with Goodwife Obsurn that, as Hamlet put it, “The Devil hath power/ to assume a pleasing shape.” However, the principle was not discussed at this hearing, since Sarah Osburn was a likely a suspect as Sarah Good, if for no other reason than her lying. Lying was still considered a serious sin in the seventeenth century, and a crime as well, legally punishable by the courts. Nine of us had not the smallest doubt about those passages, neither, I believed, had any one in Court. When Mr. Hathorne tried to find out how well Sarah Osburn knew Sarah Good she said she did not know her by name. Mr. Hathorne asked if Sarah Osburn had been tempted by the devil, and she said no. Why then, he asked, had not she been at church? She had been sick, she said, and unable to go. However, her husband and others contradicted her. “She had not been at meeting,” they said, “this year and two months.” To understand why the matter of church attendance was considered so significant one must remember that the seventeenth century saw witchcraft as literal Devil worship, and therefore as a rival religion to Christianity. This is why the magistrates sometimes asked accused persons, as they asked Sarah Good, what God they served. And if the accused person avoided speaking the name of God (as Sarah Good did), they had reason to think it a suspicious circumstance. The murdered man at that time stood directly opposite the judge, on the other side of the court. He slowly shook a great grey veil, which he carried on his arm for the first time, over his head and whole form. Then he collapsed, all was gone, and his place was empty. #RandolphHarris 5 of 13
The examinations of Sarah Good and Sarah Osburn afford grounds for suspicion and for further examination. However, the major event of that first day of March was the examination of Tituba. It began like the others, but it changed very quickly: “Tituba, what evil spirit have you familiarity with?” “None.” “Why do you hurt these children?” “I do not hurt them.” “Who is it then?” “The Devil, for aught I know.” “Did you never see the Devil?” “The Devil,” said Tituba, “came to me and bid me serve him.” She went on, with a minimum of judicia prodding, to provide a detailed confession of witchcraft, the first of approximately fifty that were made during the Salem trials. On March first and second, in her examination, Tituba said that the Devil had come to her in the shape of a man—a tall man in black, with white hair. Other times he had come in the shape of an animal. He had told her he was God, that she must believe him and serve him six years, and he would give her many fine things. He had shown her a book and she had made a mark in it, a mark that was “red like blood.” Many people thought this to be a revelation. “Then I saw another beast, coming out of the Earth. He had two horns like a lamb, but he spoke like a dragon. He exercised all authority of the first beast on his behalf, and made the earth and its inhabitants worship the first beast, whose fatal wound had been healed. And he performed great and miraculous signs, even causing fire to comedown from Heaven to Earth in full view of men. Because of the signs he was given power to do on behalf of the first beast, he deceived the inhabitants of the Earth. #RandolphHarris 6 of 13
“He ordered them to set up an image in honour of the beast who was wounded by the sword and yet lived. He was given power to give breath to the image of the first beast, so that it could speak and cause all who refused to worship the image to be killed. He also forced everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, so that no one could buy or sell unless one had the mark, which is the name of the beast or the number of his name,” reports Revelation 13.11-17. Sarah Osburn was to die there on the tenth of May. Tituba, like later confessors, was never brought to trial. She lay in jail until she was sold to pay the jailer’s fees, her master refusing to pay them. Sarah Good was brought to trial. Another reaction to Tituba’s confession was to confirm the community in its fear of witchcraft, and particularly its fear of the three accused women. The night of March First William Allen and John Hughes heard a strange noise; it continued frightening them, but the approached and “saw a strange and unusual beast lying on the ground. Going up to it, the said beast vanished away and in the said place started up two or three women fled, not after the manner of other women but swiftly vanished out of sight, which women we took to be Sarah Good, Sarah Osburn, and Tituba.” #RandolphHarris 7 of 13
The next night William Allen again had hallucinations: “Sarah Good visibly appeared to him in his chamber, said Allen being in bed, and brought an unusual light with her. The said Sarah came and sat upon his foot. The said Allen went to kick at her, upon which she vanished and the light with her.” Notice that in this hallucination as in many others the hallucination stops as soon as the subject is able to move or speak. A curse is any expressed wish that some form of adversity or misfortune will befall or attach to one or more persons, a place, or an object. In particular, “curse” may refer to such a wish or pronouncement made effective by a supernatural or spiritual power, such as a god, or gods, a spirit, or natural force, or else as a kind of spell by magic or witchcraft. The Winchester rifle is a handsome gun that legend has it was forged in Hell. Whoever possesses the cursed rife either suffers disaster or fortune. Oliver Fisher Winchester was an American businessman and politician, best known as being the founder of the Winchester Repeating Arms Company. Oliver Winchester was born November 30, 1810 and dead December 10, 1880. Oliver Winchester was known for manufacturing and marketing the Winchester repeating rifle, which was a much re-designed descendant of the Volcanic rifle of some years earlier. Mr. Winchester was more learned than his kind in the mysteries of a deep and thrilling lore of peculiar fascination. He was a man highly honoured for his natural gifts and knowledge of learned books which nobody else could read, that was when he took his second orders the bishop gave him a mantle of scarlet silk to wear upon his shoulders in which, and his lordship had put such power into it that, when the parson has it rightly on, he could govern any ghost or evil spirit, and even stop an Earthquake. #RandolphHarris 8 of 13
Such a powerful man, in combat with supernatural visitations discovered that a division of Smith & Wesson firearms was failing financially with one of their newly patented arms. Having an eye for opportunity, Mr. Winchester assembled venture capital together with other stockholders and acquired the Smith & Wesson division, better known as the Volcanic Repeating Arms Company, in 1855. By 1857, Mr. Winchester had positioned himself as the principle stockholder in the company and relocated to New Haven, Connecticut, and changed the name to New Haven Arms Company. After experiencing a slow start, and then a booming success with the Henry rifle, the company reorganized once again and the first Winchester rifle was the Model 1866, which had been nicknamed the Yellow Boy. The gun was called Yellow Boy because it should be remembered that, howsoever strange and singular it may sound to us that a mere lad should formally solicit such a performance at his own hands. Gradually Mr. Winchester amassed a considerable fortune. When Mr. Oliver Winchester died on December 10, 1880, his ownership in the company passed to his son, William Wirt Winchester (who married Sarah Lockwood Pardee in 1862), and died March 7 1881 at the young age of 43. The couple has also had a child, Annie Pardee Winchester, born June 15, 1866, and died 6 weeks later on July 25, 1866. Mrs. Winchester was deeply troubled by the loss of her daughter. In the course of her daily walk, she had to pass a certain heath or down where the road wound along through tall blocks of granite with open spaces of grassy sward between them. #RandpolphHarris 9 of 13
There in a certain spot, and always in the same place, she declared that she encountered, every day, a baby with a pale and troubled face, clothed in a little dress of white pique, made with two skirts. The pique was cut slightly Gabriele, and rounded off in the front with scallops, bound with white braid, with a button in each scallop, and ribbon-sash, tied at the left side, with one hand always stretched forth, and the other pressed against her side. “She is my baby,” Mrs. Winchester would say, and she often used to come to her parents house in New Haven; but that which troubled her was, that she had now been dead three years, and she had seen her body laid in the grave at her burial, this that she saw every day must needs be her soul or ghost. The hair of the appearance, sayth Mrs. Winchester, is not like anything alive, but it is so soft and light that it seemth to melt away while you look; but her eyes are set, and never blink—no, not when the sun shineth full upon her face. She maketh no steps, but seemth to swim along the top of the grass; and her hand, which is stretched out alway, seemth to point to something far away, out of sight. It is her continual coming; for she never failth to meet Mrs. Winchester, and to pass on, that hath quenched her spirits; and although she never seeth her by night, yet cannot she get her natural rest. Mrs. Winchester went to see a doctor who told her, “The case is strange but by no means impossible. It is one that I will study, and fear not to handle, if you will be free with me, and fulfill all that I desire.” Mrs. Winchester was overjoyed, but she perceived that the doctor turned pale, and was downcast with some thought which, however, he did not express. #RandolphHarris 10 of 13
The doctor knew that this might be a doemonium meridianum, the most stubborn spirit to govern and guide that any human can meet, and the most perilous withal. He made an appointment to go with Mrs. Winchester to the spot where she had these encounters. They had hardly reached the accustomed spot, when they both saw her at once gliding towards them; punctually as the ancient writers describe their “lemures, which swoon along the ground, neither marking the sand nor bending the herbage.” The aspect of the baby girl was exactly that which had been related by Mrs. Winchester. There was a pale and stony face, the strange misty hair, the eyes firm and fixed, that gazed, yet not on them, but on something that they saw far, far away; one hand and arm stretched out, and the other grasping the girdle of her waist. She floated along the field like upon a stream, and glided past the spot where they stood, pausingly. But so deep was the awe that came over the doctor, as he stood there in the light of day, face to face with a human soul separate from her bones and flesh, that his heart and purpose both failed him. He had resolved to speak to the spectre in the appointed form of words, but he did not. He stood like one amazed and speechless, until she had passed clean of out sight. When they returned to the house, and after he had said all he could to pacify Mrs. Winchester, he took leave for that time, with a promise that when he had fulfilled certain business elsewhere, when then he alleged, he would return and take orders to assuage these disturbances and their cause. #RandolphHarris 11 of 13
The doctor later told Mrs. Winchester that he thought it was best that they try an exorcism, but his Church, as is well known, hath abjured certain branches of her ancient powers, on grounds of perversion and abuse. So he referred her to a medium. The medium told Mrs. Winchesters, “There is a danger from the demons, but so there is in the surrounding air every day.” There was a kind of trouble in the air, a soft rippling sound, and all at once the shape appeared, and came towards the medium gradually. She opened her parchment scroll, and read aloud the command. The spirit paused, and seemed to waver and doubt; stood still; then she rehearsed the sentence again, sounding out every syllable like a chant. The spirit then swam into the midst of the circle, and there stood still, suddenly. Her knees shook under her, and the drops of sweat ran down her flesh like rain. But, although face to face with the spirit, the medium’s heart grew calm, and her mind was composed. The spirit then commanded Mrs. Winchester to move West and build a mansion in honour of the spirit killed by the Winchester rifle and “as long as the hammer keep pounding, her heart would continue to beat.” The medium dismissed the troubled ghost, until she peacefully withdrew, gliding towards the west. Mrs. Winchester moved to San Jose, which was near her family Member, Enoch Pardee, an occultist, prominent physician, free mason, and Mayor of Oakland, California USA, had built his family’s mansion in 1868, which is now known as the Pardee House Museum. Masonry has influenced more the modern witchcraft; it has influenced dozens of occult orders. Mrs. Winchester bought a farm house and built a massive mansion. There was something very painful and peculiar in the position of the Winchester mansion through the nineteenth century. The estate in those days was in a transitory state, and Mrs. Winchester, like her formularies, embodied a strange mixture of the old belief with the new interpretation. #RandolphHarris 12 of 13
However, the mansion is now flanked by a pleasantness, a beautiful garden and lawn, and it is surrounded by a sole grove of palm trees. It has also the aspect of age and of solitude, and looks the very scene of harmony and supernatural events. A legend might well belong to every beautiful glade of grass around, and there must surely be a haunted room somewhere within its walls. The incredible mansion, scenery of the legend still survives, and, like the field of the forty footsteps in another history, the place is still visited by those who take interests in the supernatural tales of old and new. Freemasons supposedly conducted a séance in the mansion in August of 2019. A phantom made an answer willingly. It stated, “before the next Yule-tide, a fearful pestilence will lay waste the land, and myriads of souls will be loosened from the flesh, until our valleys will be full.” The general facts stated in this diary are to these matters of belief accounted a strong proof of the veracity of the Ghost that the plague, fatal to so many millions, did break out in the global village at the close of the year. How sorely must the infidels and heretics of this generation be dismayed when they know that this Black Death, which is now swallowing its thousands in the streets of the great city, was foretold several months before the outbreak, under the séance of a freemason, by a visible and suppliant ghost! And what pleasure and improvements do such deny themselves who scorn and avoid all opportunity of intercourse with souls separate, and the spirits, glad and sorrowful, which inhabit the unseen World! May they who observe the Sabbath and call it a delight, rejoice in Thy Kingdom. May the people who sanctify the seventh day be sated and delighted with Thy bounty. For Thou didst find pleasure in the seventh day, and didst sanctify it, calling it the most desirable of the days, in remembrance of creation. #RandolphHarris 13 of 13
Winchester Mystery House
Today is the return of our guided Mansion Tour! The tour guide-led experience allows guests to access areas of the mansion that have been closed since March 2020. Click the link in our bio for more information. winchestermysteryhouse.com/recent-links
The Source of those Accusations Was a Committee of Demons Who Had Infested Her!
The infinite power of God to create is far beyond what we can grasp or understand. If the Almighty devoted so much of His Word to prophecy, it certainly benefits every believer to study it. The study of the prophetic scriptures and their fulfillment attests to the authority of the Word of God. Every soul has cost an infinite price, and how terrible is the sin of turning one soul away from Christ, so that for Him the Saviour’s love and humiliation and agony shall have been in vain. Contrary to popular opinion, New England’s record in regard to witchcraft is surprisingly good, as Governor Thomas Hutchinson pointed out in 1750: “more having been put to death in a single country in England from the first settlement until the present time.” Through most of the seventeenth century the record is really astonishing. While Europe hanged and burned literally thousands, executions in New England were few and far between. (Witches were burned on the Continent and in Scotland, where witchcraft was a heresy, but hanged in England and in New England, where it was a felony. Burning a witch seems not to have been motivated by the wish to inflict a particularly painful death; Scottish witches, for instance, were first garroted by the executioner, who then proceeded to burn the corpse and scatter its ashes. Most probably, burning was an attempt to prevent the resurrection of the body.) There are some fascinating accounts in New England that deal with cases of witchcraft before 1692, and we shall look at a few of these for they will illuminate some interesting aspects of the Salem witch trials. #RandolphHarris 1 of 21
The first is that of Mrs. Anne Hibbins. Her husband, who died in 1654, had been a man of importance: Boston merchant, a Colonial Agent, and for several years one of the Assistants. Tradition has it that she was a sister of Governor Bellingham. She was apparently quarrelsome—quarrelsome enough so that her church censured her for it—and one quarrel was her undoing. She seems to have come upon two of her neighbours talking, to have told them she knew they were talking about her, and then to have reconstructed their conversation with enough fidelity to convince the she was possessed of “preternatural” knowledge (something Mrs. Sarah Winchester used to also have the ability to do, and a reason she dismissed so many staff members for gossiping). Nonetheless, Mrs. Hibbins was brought to trail in 1655, and the jury brought her in guilty. However, the presiding magistrates refused to accept the verdict, apparently believing her innocent, and their refusal automatically threw the case into the General Court. There again she was found guilty; the governor pronounced the required sentence of death; and in 1656 she was executed. We have seen that some of the magistrates were not satisfied of her guilt, and apparently the same were true of some of the clergy. To masses of people, death was a dread mystery; beyond was uncertainty and gloom. These people were seeking for truth, and to learn them the Spirit of Inspiration was imparted. #RandolphHarris 2 of 21
A surviving letter tells us that the Reverend John Norton “once said at his own table” before the Reverend John Wilson and others that Mistress Hibbins “was hanged for a witch only for having more with than her neighbours. It was his very expression; she having, as he explained it, unhappily guessed that two of her persecutors, whom she saw talking in the street, were talking of her—which cost her her life, not withstanding all he could do to the contrary, as he himself told us.” The Hibbins case shows how slender and how circumstantial were the grounds necessary to bring an accusation of witchcraft against anyone with a reputation for malice. It also shows that the popular elements in society (the jury, and the people’s representatives in the General Court) were far more ready to believe in witchcraft than the leaders of society (the magistrates and ministers.) This latter conclusion is reinforced by the fact that before 1692 there were far more acquittals than convictions in New England; there were more people willing to charge their neighbours with witchcraft than magistrates willing to convict them. A case which took place in Hartford, Connecticut, in 1662 is known in rather more detail than that of Mrs. Hibbins. Anne Cole, “a person esteemed pious,” was taken with “strange fits.” As with the Salem girls, the fits were both violent and public. Extremely violent bodily motions she many times had, even to the hazard of her life in the apprehensions of those that saw them. #RandolphHarris 3 of 21
And very often great disturbances was given in the public worship of God by her and two other women who had also strange fits. Once in especial, on a day of prayer kept on that account, the motion and noised of the afflicted was so terrible that a godly person fainted under the appearance of it. In some of her fits strange voices came from her, voices that were clearly not her own. Such voices are now known to be a consequence of multiple personality, which is the extreme form of the hysterical fugue. However, the seventeenth-century observers of Anne Cole judged them to be the voices of demons who had entered into her, and that judgment was sensible enough in view of the fact that the voices seemed to be plotting ways in which Anne Cole might be further afflicted. Eventually, seeming to realize that they were being overheard, one of the voices announced, “‘Let us confound her language, [that] she may tell no more tales.’” For some time nothing came from her but “unintelligible mutterings”; then the conversation resumed in a Dutch accent, and this time names were mentioned, names of the witches who were responsible for these afflictions. When Anne Cole was out of her fits, she “knew nothing of those things that were spoken by her” during them, but she was understandably distressed to find she had been speaking things which, to the best of her knowledge, had never been in her mind; it was a “matter of great affliction to her.” #RandolphHarris 4 of 21
It must have been afflicting to the local magistrates as well; they now had accusations of witchcraft against several persons, but the source of these accusations was not Anne Cole; it was a committee of demons who had infested her. The magistrates investigated further, and imprisoned some (and perhaps all) of the accused on suspicion of witchcraft One of these, a “lewd, ignorant, considerably aged woman” named Rebecca Greensmith sent for the two clergymen who has taken down in writing the demonic conversation issuing from the mouth of Anne Cole. She had the transcript read to er, and then “forthwith and freely confessed those things to be true,” confirming the statement of the voiced “that she (and other persons named in the discourse) had familiarity with the Devil.” She confessed to a number of other things as well, including “that the Devil has frequent use of her body with much seeming (but indeed horrible, hellish) delight to her.” Reports of copulation with demons (including the unpleasantness of the experience) are common in the literature of Continental witchcraft, but this is one of the few known cases in New England. What is involved is apparently an erotic fit in which the woman actually goes through the motions of copulation and achieves a climax; similar fits have been observed in mental patients in the twenty-first century. Thus it appears that in the case of Anne Cole the confessor as well as the afflicted person was an hysteric. This pattern we shall see again at Salem. #RandolphHarris 5 of 21
Rebecca Greensmith was hanged in 1663. So was her husband Nathaniel, although we do not know the grounds for his conviction; according to Increase Mather he did not confess. “Most” of the other persons accused by the demonic voices “made their escape into another part of the country.” What happened to the others we do not know, but they were apparently not executed. And since at least one of those who made her escape had at first been imprisoned in suspicion of witchcraft (Judith Varlet, a relative of Governor Peter Stuyvesant of New York), it can be assumed that the authorities were reluctant to press the matter further. The evidence they had was, after all, highly suspect, coming from demonic voices on the one hand and a confessed witch on the other. (Confessors are a group of women with the power to make anyone they touch love them. This love, however, is more aptly described as a soul-destroying obsession whose objective is pleasing the Confessor in any way possible. Confessors were created by warlocks to travel Medieval lands and act as law enforcers. The Confessors could possess anyone and make them tell the truth in great detail. There were also a few male Confessors, but they became megalomanics and plunged the entire World into a dark age. As a result, after all the male Confessors were defeated and wiped out, the warlocks and female Confessors took up the tradition of killing all male Confessors shortly after birth.) In any event, after the “execution of some and escape of others” Anne Cole’s fits ceased, and did not return. #RandolphHarris 6 of 21
Twenty years later, in 1682, the Reverend John Whiting reported that “she yet remains maintaining her integrity.” This together with what the voices said, suggests that Anne Cole’s fits probably were caused by her fear of witchcraft and cured by the removal of the fear. A few other cases are remarkable for a number of reasons, one of them being the exemplary thoroughness with which the symptoms of the affiliated persons are described, which makes it possible to say without question that these were pathological cases of hysteria. The first took place in Groton, Massachusetts, in 1671-1671 and was recorded by the Reverend Samuel Willard, then minister of Groton (during the Salem trials he was a member of the Boston Clergy). On 30 October 1671, Elizabeth Knapp began to behave strangely: “In the evening, a little before she went to bed, sitting by the fire she cried out, ‘Oh! My legs!’ and clapped her hands on them; immediately, ‘Oh! My breast!’ and removed her hands thither; and forthwith, ‘Oh! I am strangled’ and put her hands on her throat.” The similarity to Janet’s twentieth-century description of the onset of a typical hysterical fit is unmistakable; it starts, he writes “with a pain or a strange sensation situated at such or such a point of the body…[It] often begins in the lower part of the abdomen [and] seems to ascend and to spread to other organs. For instance, it very often spreads to the epigastrium, to the breast, then to the throat. There it assumes rather an interesting form, which was for a very long time considered as quite characteristic of hysteria. The patient has the sensation of too big an object, as it were, a ball, rising in her throat and choking her.” #RandolphHarris 7 of 21
The chocking sensation we shall find over and over again; it is the bolus hystericus and is related to the “lump in the throat” felt by normal people in moments of extreme stress. The normal person, like the hysteric, tries to relieve it by swallowing; this is why the comic-strip artist has one’s characters say “Gulp” when they are in trouble. The choking sensations in the throat was followed by “fits in which she was violent in bodily motions, leapings, strainings and strange agitations, scarce to be held in bound by the strength of three or four; violent also in roarings and screamings.” The fits continued until 15 January 1692, the date of Willard’s writings. Several of the details he recorded are worth noting. On 15 November, “her tongue was for many hours together drawn into a semicircle up to the roof of her mouth, and not to be removed, for some tried with the fingers to do it.” On 17 December her tongue was drawn “out of her mouth most frightfully, to an extraordinary length and greatness.” Devils appeared to her, and witches; “Oh,” she cried to one of them, “you are a rouge.” On 29 November she had a particularly grotesque hallucination, when she believed a witch in the shape of a dog with a woman’s head was strangling her. The hallucinations and the woman’s sufferings were terrifyingly convincing; Willard noted that when she thought the witch was strangling her, “she did often times seem to our apprehension as of she would forthwith be strangled.” #RandolphHarris 8 of 21
Elizabeth Knapp’s case is strikingly similar to that of Ler—one of the best-known cases of J.-M. Charcot, the nineteenth-century psychologist. Her fits, he wrote, “are characterized in the first stage by epileptiform and tetaniform convulsions; after this come great gesticulations of a voluntary character, in which the patient, assuming the most frightful postures, reminds one of the attitudes which history assigns to the demoniacs…At this stage of the attack, se is a prey to delirium, and raves evidently of the events which seem to have determined her first seizures. She hurls furious invectives against imaginary individuals, crying out, “villains! robbers! brigands! fire! fire! O, the dogs! I’m bitten!”—Reminiscences, doubtless, of the emotions experienced in her youth.” When the convulsive portion of Ler—’s attack was over other symptoms usually followed, including “hallucination of vision: the patient beholds horrible animals, skeletons, and specters” and “lastly, a more or less marked permanent contracture of the tongue.” Charcot drew this contracture of the tongue; it is quite appalling. Willard was not exaggerating in calling it frightful. Elizabeth Knapp displayed still other symptoms are identifiably hysterical, including loss of speech on some occasions, and on others speaking in voices other than her own; once “she barked like a dog, and bleated like a calf.” Willard noted that her fits did not seem to do her any permanent physical damage: “She hath no ways in body or strength by all these fits, though so dreadful, but gathered flesh exceedingly, and hath her natural strength when her fits are off, for the most part.” #RandolphHarris 9 of 21
This is typical; as Janet remarks, the “hysteric patient, after howling for several hours, feels rather comfortable; she experiences, as it were, a relaxation, and declares she is out of her fits has often raised the question of whether they are genuine. Willard thought they must be, if only for their violence: “such a strength is beyond the force of dissimulation.” (It should be noted that hysterics are not always well in the intervals between their fits. Some, for instance, lose their appetites and starve themselves. It is probably such cases who are referred to in the statue of James I against witchcraft as being “wasted, consumed, pined.) On 1 November, Elizabeth Knapp named one of her neighbour as the probable cause of her afflictions. The accused woman was sent for, and entered the house while the afflicted girl was in a fit. Her eyes were closed, as they usually were in her fits, yet she could distinguish this neighbour’s touch from all others, “though no voice was uttered.” That would have been quite enough to convict the neighbour in many witchcraft cases. However, fortunately she was permitted to pray with the afflicted girl, and at the conclusions Miss Knapp “confessed that she believed Satan had deluded her.” Willian was happy that “God was pleased to vindicate the case and justify the innocent,” and reported that Miss Knapp never again complained of any “apparition or disturbance from this neighbour.” Instead, she turned to accusing the Devil, who had, she said, been offering her a covenant for several years, a covenant she had frequently been tempted to sign. #RandolphHarris 10 of 21
The dark shadow that Satan has cast over the World grew deeper and deeper. About a month later Miss Knapp accused another person of witchcraft, this time during a period of hallucinations. Her father brought the woman to the house, and Willard, who had been asked to be present, noted that her fit became particularly violent when this woman entered. However, Willard, wrote, “we made nothing of it” since her fits had been as violent on other occasions. Instead they inquired carefully into the mater and found “two evident and clear mistakes” in the accusation. This was enough to exonerate the second accused woman. Satan had implanted this principle. Wherever it was held, people had no barrier against sin. Elizabeth Knapp was still having fits when Willard wrote about her, and all he could be certain of was that “she is an object of pity.” He did not think she was bewitched, but he did believe she was possessed (that is, that Devils has entered into her). This remained his opinion (and that of most others) when the case was remembered in 1692. He also believed that the girl’s terrible afflictions provided an occasion for the community to examine its collective conscience. Therefore he admonished his congregation in a sermon, “Let us all examine by this Providence [id est, this event] what sins they have been, that have given Satan so much footing in this poor place.” Satan was seeking to shut out from humans a knowledge of God, to turn their attention from the temple of God, and to establish His own kingdom. His strife for supremacy had seemed to be almost wholly successful. #RandolphHarris 11 of 21
They robbed God of His glory, and defrauded the World by a counterfeit of the gospel. They had refused to surrender themselves to God for the salvation of the World, and they became agents of Satan for its destruction. They were doing the work Satan designed them to do, taking a course to misrepresent the character of God, and cause the World to look upon Him as a tyrant. The convulsive fits which played so prominent a part in most witchcraft cases, and continued to be one of the most common symptoms of hysteria through the earl years of the twentieth century, have no become relatively rare in Western civilization. D.W. Abse reports fits occurred in only six out of one hundred and sixty-one cases of hysteria treated at a British military hospital during World War II, but that they were the most common symptom among Indian Army hysterics treated at Delhi during the same period. There are a number of possible explanations for this curious fact. Hysterics are notoriously suggestible, so the change may be ascribable to nothing more than the refusal of our culture to give the hysterical fit the respectful and awed attention it used to command. In any case, it seems clear that abnormal behaviour varies with time and place just as normal behaviour does. However, since this particular variation occurred so recently, after the classic studies of hysteria had been completed, it is possible to identify the seventeenth-century Massachusetts fits for what they were. #RandolphHarris 12 of 21
Mr. William Wirt Winchester, while we were attending lectures, purchased three or four old houses in California, one of which was unoccupied. He resided in the country, and he proposed that he wanted his wife and myself to take up our abode in the untenanted house, so long as it should continue unlet; a move which we would accomplish the double end of settling us nearer alike to our lecture-rooms and to our amusements, and of relieving us from the weekly charge of rent for our lodgings. Our furniture was very scant—our whole equipage remarkably modest and primitive; and in short, our arrangements pretty nearly as simple as those of a bivouac. Mrs. Sarah Winchester’s new plan was, therefore, executed almost as soon as conceived. The front drawing-room was our sitting-room. I had the bedroom over it, and Mrs. Winchester had the back bedroom on the same floor, which nothing could have induced me to occupy. The house to begin with was an incomplete, three-story farm house with a basement. It was very old. Dated back to the sixteenth century, I believe. It had nothing modern about it. The agent who looked into the property titles for Mrs. Winchester told her it was originally sold, along with much other forfeited property in 1702; and it had belonged to John Conduit, whose wife was the niece of Sir Isaac Newton, a father of modern science, although keenly interested in the occult. How old it was then, I cannot say; but, at all events, in had seen years and changes enough to have contracted all the mysterious and saddened air, at once exciting and depressing, which belongs to most old mansions. #RandolphHarris 13 of 21
There had been very little done in the way of modernizing details and, perhaps, it was better so; for there was something queer and by-gone in the very walls and ceilings—in the shape of doors and windows—in the odd diagonal site of the chimney-pieces—in the beams and ponderous cornices—not to mention the singular solidity of all the woodwork, from the bannisters to the window-frames, which hopelessly defined disguise, and would have emphatically proclaimed their antiquity through any conceivable amount of modern finery and varnish. An effort had, indeed, been made, to the extent of papering the drawing-rooms; but somehow, the paper looked raw and out of keeping. This woman said, old Judge Sir James Hales (who, having earned the reputation of a particularly ‘hanging judge’, ended by hanging himself, as the corner’s jury found, under an impulse of ‘temporary insanity’, with a child’s skipping-rope, over the massive old bannisters) resided there, entertaining good company, with fine venison and rare old port. In those halcyon days, the drawing-rooms were hung with gilded leather, and, I dare say, cut a good figure, for they were really spacious rooms. The bedrooms were wainscoted, but the front one was not gloomy; and in it the cosiness of antiquity quite overcame its somber associations. However, the back bedrooms, with its two queerly-placed melancholy windows, staring vacantly at the foot of the bed, and with the shadowy recess to be found in most old houses in Dublin, like a large ghostly closet, which, from congeniality of temperament, had amalgamated with the bedchamber, and dissolved the partition. #RandolphHarris 14 of 21
At the night-time, this “alcove”—as our “maid” was wont to call it—had, in my eyes, a specially sinister and suggestive character. Mrs. Winchester’s distant and solitary candle glimmered vainly into its darkness. There it was always overlooking her—always itself impenetrable. However, this was only part of the effect. The whole room was, I cannot tell, how repulsive to me. There was, I supposed, in its proportions and features, a latent discord—a certain mysterious and indiscernible relation, which jarred indistinctly upon some secret sense of the fitting and the safe, and raised indefinable suspicious and apprehensions of the imagination. On the whole, as I began saying, nothing could have induced me to pass a night alone in it. We have not been very long in occupation of our respective chambers, when I began to complain of uneasy nights and disturbed sleep. I was, I suppose, the more impatient under this annoyance, as I was usually a sound sleeper, and by no means prone to nightmares. It was not, however, my destiny, instead of enjoying my customary repose, every night to “sup full of horrors.” After a preliminary course of disagreeable and frightful dreams, my troubles took a definite form, and the same vision, without an appreciable variation in a single detail, visited me at least (on average) every second night of the week. Now, this dream, nightmare, or infernal illusion—which you please—of which I was the miserable port, was on this wise: I saw, or thought I saw, with the most abominable distinctness although at the time in profound darkness, every article of furniture and accidental arrangement of the chamber in which I lay. This, as you know, is incidental to ordinary nightmare. #RandolphHarris 15 of 21
Well, while in this clairvoyant condition, which seemed but the lighting up of the theatre in which was to be exhibited the monotonous tableau of horror, which made my nights insupportable, my attention invariably became, I know not why, fixed upon the windows opposite the foot of my bed; and, uniformly with the same effect, a sense of dreadful anticipation always took slow but sure possession of me. I became somehow conscious of a sort of horrid but undefined preparation going forward in some unknown quarter, and by some unknown agency, for my torment; and, after an interval, which always seemed to me of the same length, a picture suddenly flew up the window, where it remained fixed, as if by an electrical attraction, and my discipline of horror then commenced, to last perhaps for hours. The picture this mysteriously glued to the window-panes, was the portrait of an old man, in crimson flowered silk dressing-gown, the folds of which I could now describe, with countenance embodying a strange mixture of intellect, sensuality, and power, but withal sinister and full of malignant omen. His nose was hooked, like the beak of a vulture; his eyes large, grey, and prominent and lighted up with a more than mortal cruelty and coldness. The features were surmounted by a crimson velvet cap, the hair that peeped from under which was white with age, while the eyebrows retained their original blackness. Well I remember every line, hue, and shadow of that stony countenance, and well I may! The gaze of this hellish visage was fixed upon me, and mine returned it with the inexplicable fascination of nightmare, for what appeared to me to be hours of agony. #RandolphHarris 16 of 21
At last—the cock he crew, away then flew, the fiend who had enslaved me through the awful watches of the night and, harassed and nervous, I rose to the duties of the day. I had—I cannot say exactly why, but it may have been from the exquisite anguish and profound impressions of unearthly horror, with which this strange phantasmagoria was associated—an insurmountable antipathy to describing the exact nature of my nightly troubles to Mrs. Winchester. Generally, however, I told her I was haunted by abominable dreams; and, true to the imputed materialism of medicine, we put our heads together to dispel my horrors, not by exorcism, but by a tonic Vin Mariani. However, the evil spirit, who enthralled my senses in the shape of that portrait, may have been just as near me, just as energetic, just as malignant, though I saw him not. Everybody knows how contagious is fear of all sort, but more especially that particular kind of fear under which poor Mrs. Winchester was at that moment labouring. I would not have heard, nor I believe would she have recapitulated, just at that moment, for half the World, the details of the hideous vision which had so unmanned her. “I was sitting in my room,” said Mrs. Winchester “by my fireplace, the door locked when I heard a step on the flight of stairs descending from the attics. It was two o’ clock, and the streets were as silent as a churchyard—the sounds were, therefore, perfectly distinct. There was slow, heavy tread, characterized by the emphasis and deliberation of age, descending by the narrow staircase from above; and, what made the sound more singular, it was plain that the feet which produced it were perfectly bare measuring a descent with something between a pound and a flop, very ugly to hear. #RandolphHarris 17 of 21
“I knew quite well that you and my attendant had gone away many hours before, and that nobody but myself has any business in the house. It was quite plain also that the person who was coming down stairs had no intention whatever of concealing his movements; but, on the contrary, appeared disposed to make even more noise, and proceed more deliberately, than was at all necessary. When the step reached the foot of the stairs outside my room, it seemed to stop; and I expected every moment to see my door open spontaneously, and give admission to soul killed by the Winchester rifle. I was, however, relieved in a few second by hearing the descent renewed, just in the same manner, upon the stair case leading down to the drawing-rooms, and thence, after another pause, down the next flight, and so on to the hall, whence I heard no more. Now, by the time the sound had ceased, I was wound up, as they say, to a very unpleasant pitch of excitement. I listened, but there was not a stir. I screw up my courage to a decisive experiment—opened my door, and in a stentorian voice bawled over the banisters, ‘Who’s there?’ There was no answer but the ringing of my own voice through the empty old house—no renewal of the movement; nothing short, to give my unpleasant sensations a definite direction. There is, I think, something most disagreeably disenchanting in the sound of one’s own voice under such circumstances, exerted in solitude, and in vain. It redoubled my sense of isolation, and my misgivings increased on perceiving that the door, which I certainly thought I had left open, was closed behind me. #RandolphHarris 18 of 21
“In a vague alarm, lest my retreat should be cut off, I got again into my room as quickly as I could, where I remained in a state of imaginary blockade, and very uncomfortable indeed, till morning. Next night brought no return of my barefooted fellow-lodger; but the night following, being in my bed, and in the dark—somewhere, I supposed, about the same hour as before, I distinctly heard the old fellow again descending from the garrets. This time I jumped out of bed, clutched the poker as I passed the expiring fire, and in a moment was upon the lobby. The sound had ceased by this time—the dark and chill were discouraging; and, guess my horror, when I saw, or thought I saw, a monster, whether in the shape of a man or a bear I could not say, standing, with its back to the wall, on the lobby, facing me, with a pair of great greenish eyes shinning dimly out. Now, I must be frank, and confess that the cupboard which displayed our plates and cups stood just there, though at that moment I did not recollect it. At the same time I must never could satisfy myself that I was made the dupe of my own fancy in this matter; for this apparition, after one or two shiftings of shape, as if in the act of incipient transformation, began, as it seemed on second thoughts, to advance upon me in its original form. From an instinct of terror rather than of courage, I hurled the poker, with all my force, at its head; and to the music of a horrid crash made my way into my room, and double-locked the door. Then, in a minute more, I heard the horrid bare feet walk down the stairs, till the sound ceased in the halls, as on the former occasion. #RandolphHarris 19 of 21
“In a vague alarm, lest my retreat should be cut off, I got again into my room as quickly as I could, where I remained in a state of imaginary blockade, and very uncomfortable indeed, till morning. Next night brought no return of my barefooted fellow-lodger; but the night following, being in my bed, and in the dark—somewhere, I supposed, about the same hour as before, I distinctly heard the old fellow again descending from the garrets. This time I jumped out of bed, clutched the poker as I passed the expiring fire, and in a moment was upon the lobby. The sound had ceased by this time—the dark and chill were discouraging; and, guess my horror, when I saw, or thought I saw, a monster, whether in the shape of a man or a bear I could not say, standing, with its back to the wall, on the lobby, facing me, with a pair of great greenish eyes shinning dimly out. Now, I must be frank, and confess that the cupboard which displayed our plates and cups stood just there, though at that moment I did not recollect it. At the same time I must never could satisfy myself that I was made the dupe of my own fancy in this matter; for this apparition, after one or two shiftings of shape, as if in the act of incipient transformation, began, as it seemed on second thoughts, to advance upon me in its original form. From an instinct of terror rather than of courage, I hurled the poker, with all my force, at its head; and to the music of a horrid crash made my way into my room, and double-locked the door. Then, in a minute more, I heard the horrid bare feet walk down the stairs, till the sound ceased in the halls, as on the former occasion. #RandolphHarris 19 of 21
“If the apparition of the night before was an ocular delusion of my fancy sporting with the dark outlines of our cupboard, and if tis horrid eyes were nothing but a pair of inverted teacups, I had, at all events, the satisfaction of having launched the poker with admirable effect, and in true ‘fancy’ phrase, ‘knocked its two daylights into one,’ as the commingled fragments of my tea-service testified. I did my best to gather comfort and courage from these evidences; but it would not do. And then what could I say of those horrid bare feet, and the regular tramp, tramp, tramp, which measured the distance of the entire staircase through the solitude of my haunted dwelling, and at an hour when no good influence was stirring? Confound it!—the whole affair was abominable. I was out of spirits, and dreaded the approach of night. It came, ushered ominously in with a thunderstorm and dull torrents of depressing rain. Earlier than usual the streets grew silent; and by twelve o’clock nothing but the comfortless patterning of the rain was to be heard. I made myself as snug as I could. I lighted two candles instead of one. I forswore bed, and held myself in readiness for a sally, candle in hand; for, coute qui coute, I was resolved to see the being, if visible at all, who troubled the nightly stillness of my mansion. I was fidgety and nervous and, tried in vain to interest myself with my books. I walked up and down my room, whistling in turn martial and hilarious music, and listening ever and anon for the dreaded noise.” #RandolphHarris 20 of 21
Do not Grieve. Anything you lose comes around in another form. The child weaned from mother’s milk now drinks cranberry juice. God’s joy moves from unmarked box to unmarked box, from cell to cell. As rainwater, down into flowerbed. As roses, up from ground. Now it looks like a plate of rice and fish, now a cliff covered with vines, now a horse being saddled. It hides within these, till one day it cracks them open. There is the light gold of wheat in the sun, and the gold of bread made from wheat. I have neither, I am only talking about them as a town in the desert looks up to stars on a clear night. The Son of God, looking upon the World, beheld suffering and misery. With pity He saw how humans had become victims of satanic cruelty. He looked with compassion upon those who were being corrupted, murdered, and lost. They had chosen a ruler who chained them to his carriage as captives. God’s glory pervades the Universe; His ministering Angels inquire of one another: Where is the place of His glory? In response they give praise: Praised be the glory of the Lord from His Heavenly abode. From His Heavenly abode may He turn in mercy and bestow grace unto the people who, reciting the Shema evening and morning, twice daily, proclaim in love the unity of His name, saying: Hear, O America: the Lord our God, the Lord is One. He is our God; He is our Father, our sovereign and our Deliverer. In His mercy He will make known in presence of all the living that He will be your God. “I am the Lord your God.” As it is written in holy Scripture: The Lord shall reign forever; Thy God, O America, shall be Sovereign unto all generations. Hallelujah. #RandolphHarris 21 of 21
Winchester Mystery House
Ghostly tales are bountiful at Sarah Winchester’s Mystery House. What have you experienced? Photos are encouraged!
The Winchester mansion is 160-room mansion built to appease the spirits who died at the hands of the Winchester Rifle 👻
🗝 winchestermysteryhouse.com
“Whoever shadows my every move will not lose me in the dark.” At least that is what Christ says, or what the Evangelist John heard Him say (8.12). He tells us to walk on, through the darkness, with Christ as our only torch. That way, when we mayn’t have gained a step, but we won’t have lost one either. And on into the day we must pursue with dogged tread the life of Jesus Christ. Is this the secret to Mrs. Winchester’s 7-11 staircase?
Closer to the Hearts Desire–Be Still My Soul, Be Still; the Arms You Bear are Strong!
They brought me into the house. It was bright and magnificent. They showed me the sunny double parlor with its craved archway and shining floors and they took me through the handsome dining room with its murals of the Winchester Mansion. People in Graystone Hills, in general, are inconsistent in the way they talk and act with reference to the idea of classes. If they are asked bluntly, “Do you believe there are ‘classes’ in the community?” they are very likely to say, “No.” Yet, they will tell you the Hiltons are “a leading family here,” or the “Hearsts are like the Hiltons, and Rothschild, and Winchesters. These families are different from the rest of us; they are exclusive. I guess you would call them our aristocracy.” During the course of the conversation, the same speaker will say that there are several different “types of families” in the community and, justifying one’s judgment by describing the “way they live,” place them in different categories. The democratic tradition that there are no classes in American society is the reason for this type of behavior. Therefore, the people in Graystone Hills deny the existence of class directly but act as if classes exist. However, many beings in Graystone Hills openly say that there are three classes in the community—“upper,” “middle,” and “less affluent”—but when they are requested to name persons in, let us say the “less affluent class” they generally divide the class into the “good” lower class people and the “worthless, ne’er-do-wells.” #RandolphHarris 1 of 17
The same kind of break appears in the “middle class.” Separation of the “middle class” into “upper middle” and “lower middle” is quite conventional. Even though people in Graystone Hills are inconsistent in their designations of a particular class, the systematic analysis of selected cultural traits associated with each of the five classes, based upon data collected from the 535 families of the adolescents, supplemented by interviews and observations, reveal that the possession of a constellation of differentially evaluated social symbols—functional, pecuniary, religious, educational, reputational, power, lineage, proper associates, memberships in associations—are relied up by Graystone Hills to “hang people on the peg they belong on,” to determine “their place in the community” or “their standing in life.” Class V occupies the lowest-ranking stations in the prestige structure. It is looked upon as the scum of the city by the higher classes. It is believed generally that nothing beyond charity can be done for these people, and only a minimum of that is justified since they show little or no inclination to help themselves. It is the opinion of the upper classes that: “They have no respect for themselves. They enjoy their shacks and huts along the river or across the tracks and love their dirty, smoky, low-class dives and taverns. #RandolphHarris 2 of 17
“Whole families—children, in-laws, mistresses, and all—live in one shack. This is the crime class that produces the delinquency and sexual promiscuity that fills the paper. Their interests lie in pleasures of the flesh and its perversion. The girls are always with child; the families are huge; incestual relations occur frequently. They are not inspired by education, and only a few are able to make any attainments along this line. They are loud in their speech, vulgar in their actions, sloppy in their dress, and indifferent toward their plight. Their vocabulary develops as profanity is learned. If they work, the work at very menial jobs. Their life experiences are purely physical, and even these are on a low plane. They have no interests in health and medical care. Then men are too lazy to work or do odd jobs around town. They support the Democratic party because of the relief obtained during the depression. This groups lives for a Saturday of drinking or fighting. They are of low character and breed and have a criminal record for a pedigree.” Class V persons, passive and fatalistic, realize that they are “on the bottom” and believe that they can do nothing to improve their position. They desire money, possessions, education, and favorable prestige, but they do not know how these are achieved. #RandolphHarris 3 of 17
When a class V persons attempts to improve one’s position, one is discriminated against by the higher classes, and by many members of one’s own class who think one is trying to “put on airs.” One woman with considerable insight into her class position summarized it thus: “Survival for us depends on staying on good terms with the rich people and the law. Whenever I think about myself and the kids, I am reminded what my father used to say, ‘We are the ones who are told what to do, when and how’ around here. This town takes us for granted. Most people think the people down here [the tannery flats] are too ignorant to do anything and do not care; I guess they are right.” To generalize a little more, class V persons give the impression of being resigned to a life of frustration and defeat in a community that despises them for their disregard of morals, lack of “success” goals, and dire poverty. Family support comes from many sources. The father is the chief breadwinner in three families out of five, but his earnings are meager. Ninety-two percent are unskilled and semi-skilled laborers or machine operators. Not one is a farm owner, and only 8 are farm tenants; 2 are notions salesmen; and 8 operate very small businesses, such as hauling coal from local mines, ash and trash hauling, repair and sales of old cars. #RandolphHarris 4 of 17
Fifty-five percent of the mothers in class V “work out” part time or full time as waitresses, dishwashers, cooks, washwomen, janitresses, cleaning women, and unskilled domestic workers. Many younger women and girls work on the production line of a local manufacturer who is reputed to give them preference in his shops because they can be hired for lower wages than class IV workers. Income from wages provides them with enough money to obtain the most meager necessities of life; however, in many cases it is inadequate even for his, and they rely upon private charity and public relief. Annual family income ranges from $15,365 to high of $24,934. The modal income fell in the $18,572 to $18,958 bracket. (Whereas the median income in Rocklin, California is $84,121 and the median income in Oak Park, California is $121,721). Income varies from year to year, depending upon your work conditions and wages. Between 2017 and 2019, the private earnings of 53 percent of these families were supplemented by township relief during at least one-fourth of each year. This figure does not take into consideration federal subsidies, such as Works Progress Administration (WPA) and National Youth Administration (NYA), which prevailed in that period; neither does it include private charity in the form of “outfitting the children” with clothes. Gifts of partially worn-out clothing, linens, bedding, old furniture, dishes, and food are a regular part of the private relief and indirect wage system supported by the two highest classes and to some extent by class III. #RandolphHarris 5 of 17
These gifts are given informally to persons who preform domestic service for donors. Begging by class V’s is frowned upon strongly; consequently, needy families do not solicit things in an overt manner, but any class V persons knows how to make his or her wants known to an employer in a humble, discreet manner that generally brings the desired results. Semipublic charity is dispensed through sewing circles, guilds, and clubs that make clothing for infants. The ever-popular rummage sale, one of which is held almost every Saturday by some “middle-class” organization, may be viewed as another form of charity to the lower classes. Many class V women regularly buy their family’s best clothes from these sales. As one class II woman said, “This year, Mrs. Gordon Sweitzer [class I] will have a striking dress, next year you will see it on Mrs. Luke Jenkins [class IV] in the Baptist choir, and three years from now Pearl Soper [class V] will be trying to catch some loafer’s eye with it.” Bank credit is non-existent, and even the small-loan broker has learned through experience to be careful with class V: “Before I loan one of them a cent, I investigate carefully and make sure they own what they put up for security. There is not a person in that class who has not been in here one time of another for a loan. #RandolphHarris 6 of 17
“If they have a job and can give me good evidence they can pay back a loan, I will give them from $100 to $250 at first. If they pay it back, just as they agree to, I will let them have a little more next time. Eighty percent of the loans I have written off were made to the class represented by the names you have there. [A group of class V’s we were checking for loans.] Exactly one-half of the class V families studied have procured small personal loans, none over $500; this is the limit the broker will loan to persons he or she does not believe to be “good risks.” Repeated loans to the class V’s are discouraged; the mean is eight loans per family for those who manage to obtain them. On the other hand, the broker encourages class IV’s to borrow time after time, since one considers them “good risks.” The uncertain nature of their employment results in long periods of idleness, you often see them sitting on the front porch or on a bench as if they are waiting for a ride or a bus that never comes; also illness, real or imagined, may result in a voluntary layoff for a few days that, to persons in the higher classes, appears to be laziness. Whatever conditioning factors, these people are far more irregular in their employment than the class IV’s. They will leave a job casually, often without notice, and for flimsy reasons. #RandolphHarris 7 of 17
Even then the class V’s are placed in the simplest menial jobs. The work history of a father or mother is generally known to employers, and one acts in the light of it when a son or daughter of one of these families asks one for employment. Therefore, prepare your journey and its integration with your soul. Know that the only comfort you will find is that which you have the strength to create and perceive yourself. This work will pour outward from within. Take record of the journey and examine it closely for it is the mirror reflecting the knowledge of your true self, along with all of its power and glory. It is very easy to cause self-destruction along the journey for there are many noses which seek to hang you. Even if you are in a place of eternal darkness, understand that you have a light within which cannot be dimmed. A light which is unlike any light perceived by those of lower consciousness. This light is the power of your own spirit, developed by your own intellect, spoken words, and chosen deeds within the realm of limitation. What we see as finite never is. Nothing is finite for the same exact reason nothing is infinite. Infinite existence would mean stasis and lack of consciousness, never moving forward in thought or maturity and never growing to expand in influence and in the responsibility of action. #RandolphHarris 8 of 17
The only difference between us and those of the more mundane nature is that we choose to consciously guide the process and flux of the chaos of darkness eternal. At this point we see the inadequacy of the concept commonly used in psychoanalytic circles to explain creativity—regression in the service of the ego. In my own endeavors to understand creative people in psychoanalysis and to understand the creative act in general, I find this theory unsatisfactory. This is not only because of its negative character, but chiefly because it proposes a partial solution that diverts us from the center of the creative act and therefore away from any full understanding of creativity. In supporting the theory of regression in the service of ego, creativity often seems to be a regressive phenomenon, and does bring out archaic, infantile, unconscious psychic contents in the artist. The rest—or regression—only serves to release the person from his or her intense efforts and the accompanying inhibitions, so that the creative impulse can have free rein to express itself. When the archaic elements in a poem or a picture or a film have genuine power to move others, and when they have a universality of meaning—that is, when they are genuine symbols—it is because some encounter is occurring on a more basic comprehensive level. #RandolphHarris 9 of 17
Eventually the Lord of Darkness will perish because this is the will of the Lord of Darkness. They are as weapons to be put away after the turmoil of war. When the greater work is complete and humanity, they will perish and he like human vessels will be liberated, and humanity will then be able to come to terms with their own power by taking responsibility for the nature of their existence. Civil disobedience does not serve our potential to thrive. Therefore, you will find yourself viewing news reports and the lies being told to you by the media, but instead of consuming it without question, you will directly perceive the agenda that hides behind them. Things fall apart; the center cannot hold; mere anarchy is loosed upon the World. What tremendous power this is. It is a new revelation, with beauty and how we will learn to resolve this terrible situation in which we modern human beings find ourselves. The reason some people have such power is that they come from a place of intensity of consciousness that includes archaic elements because they are part of them, as they are of every person, and will emerge in any intensely ware moment. However, the symbol has its power precisely from the fact that it is an encounter that also includes the most dedicated and passionate intellectual effort. It is important for us to be receptive, but by no stretch of the imagination passive. We cannot wait until the cry gathers of itself in one’s own throat. #RandolphHarris 10 of 17
Obviously, creative insights of all sorts come to us in moments of relaxation. They come not haphazardly, however, but come only in those areas in which we are intensively committed and on which we concentrate in our waking, conscious experience. It may be, as we have said, that the insights can break through only in moments of relaxation; but to say this is to describe how they come rather than to explain their genesis. Choose the moments in which you are capable of your highest, most intense consciousness. Bless be the Lord God of our father, which hath put such a thing as this in the king’s heart, to beautify the house of the Lord which is in Jerusalem. What must be understood here is that the principle of the dual nature of good and evil cease to exist altogether when the forces are applied in their proper context. All possible actions serve a great purpose under the right circumstances and within the proper context and so there are no absolutes such as good and evil. The nature of symbols and myths do bring into awareness infantile, archaic dreads, unconscious longings, and similar primitive psychic content. This is their regressive aspect. However, they also bring out new meaning, new forms, and disclose a reality that was literally not present before, a reality that is not merely subjective but has a second pole which is outside. #RandolphHarris 11 of 17
In other words it is the occult. It is human power and potential that is the crux of that which is hidden. This is the progressive side of symbol and myth. This aspect points ahead. It is integrative. It is progressive revealing of structure in our relation to nature and our own existence. Most will say that language was designed for the sole purpose of expressing the religious doctrine. The power of sound is what created the Universe according to the basis of most religions, and the priests knew the secrets of this power—power that syncs accumulated vibrational intentions of good speech. Language was used to worship energy accumulated (which is why people make “high energy” music like), controlled, and manipulated to shift the vibrational frequency of the environment. Languages are simply an ancient method of brain entertainment. This might seem outright foolish, however, this is a stone age application of the concepts used within the science of binaural beats and isochoric tones that are used today. We know that by the manipulation of sound frequencies, through measuring brainwaves our state of mind, including how receptive we are to ideas. Ideas can be planted directly into the mind as displayed through the craft of science of hypnotism which also depends upon the manipulation of brainswaves and this is why sirens like Aaliyah, Paris Hilton, Britney Spears, Emma Hewitt and Beyonce are so popular, their soft and seductive voices can put the audience in a state of trance. #RandolphHarris 12 of 17
Humankind is an emanation of raw, unadulterated and primal divine power that has been reduced to impotence because we are programmed to believe we must search for this power outside of self. This makes the power impotent because it is analogous to taking the fuel out of a care before starting the engine. We are programmed to believe in, and therefore sustain and fuel the limitation of our power to evolve and become something great. We are sovereign entities with unimaginable power and potential who have been enslaved by spiritual shackles. Seemingly casual words are vibrational emanations of our own dormant divine power. They vibrate according to our own individual level of personal will. Today our words lack power because they are used so frivolously without purpose or intent other than to take part in rather random conversations. It is not that conversation is bad. In fact, effectively relating to others is an important part of our life experience if the goal is to reunite with our eternal soul. This heightened consciousness, which we have identified as a characteristic of the encounter, the state in which the dichotomy between subjective experience and objective reality is overcome and symbols which reveal new meaning are born, is historically termed ecstasy. Like passion, ecstasy is a quality of emotion (or, more accurately, a quality of relationship one side of which is emotional) rather than a quantity. #RandolphHarris 13 of 17
Ecstasy is a temporary transcending of the subject-object dichotomy. It is interesting that is psychology we dodge that problem, Maslow’s work on the peak experience being a notable exception. Or, when we do speak of ecstasy we are implicitly pejorative or assume that it is neurotic. The experience of the encounter also brings with it anxiety. I need not remind you of the fear and trembling of artists and creative people in their moments of creative encounter. If not approached in the correct way, prayers, hymns, and devotions will create a very spiritually destructive atmosphere, and chance one’s vibration in a very destructive way if the chaos is not harnessed according to will with proper understanding of the principle of evil speech. Do not hide the agenda to simple mask the intent and power to enslave humankind behind the guise of an imposed definition of what is to be considered good by the herd. The subconscious mind can cause chaos within one’s reality by inverting these concepts due to predispositions and symbolic mental associations. I am impressed by Frank Barron’s studies of creative persons in art and science, for he shows them directly confronting their anxiety. Barron designated his “creative persons” as those who were recognized by their peers as having made distinguished contributions to their field. #RandolphHarris 14 of 17
Frank Barron showed them as well as a control group of “normal” people a series of Rorschachlike cards, some of which had orderly, systematic designs on them and others disorderly, unsymmetrical, and chaotic designs. The “normal” people selected the orderly, symmetrical cards as the designs they liked the most—they liked their Universe to be “in shape.” However, the creative persons selected the chaotic, disorderly cards—they found these more challenging and interesting. They could be like God in the Book of Genesis, creating order out of chaos. They chose the “broken” Universe; they got joy out of encountering it and forming it into order. They could accept the anxiety and use it in molding their disorderly Universe “closer to the heart’s desire.” According to the theory proposed here, anxiety is understandably a concomitant of the shaking of the self-World relationship that occurs in the encounter. Our sense of identity is threatened; the World is not as we experienced it before, and since self and World are always correlated, we no longer are what we were before. The anxiety we feel is temporary rootlessness, disorientation; it is the anxiety of nothingness. When these sonic spells are inverted you must keep in mind that it does not have to usher in sickness or anything of that sort, though it can be used that way to wield powers of baneful intent toward enemies. #RandolphHarris 15 of 17
Instead, understand that it is rather your right as a human being to seek out and develop good healthy through your actions and choices within the World. This is simple cause and effect which is at the root of the Universe. The obtainment of this logic then leads to empowerment to manifest change within your reality. Creative people, as I seem them, are distinguished by the fact that they can live with anxiety, even though a high price may be paid in terms of insecurity, sensitivity, and defenselessness for the gift of the “divine madness,” to borrow the terms used by the classical Greeks. They do not run away from non-being, but by encountering and wrestling with it, force it to produce being. They knock on silence for an answering music; they pursue meaninglessness until they can force it to mean. I am impelled by chaos to seek order, to struggle with it until I can find a deeper, underlying form. I am then struggling wit the meaninglessness and silence of the World until I can force it to mean, until I can make the silence answer and the non-being be. I can these use this peace for its authentic purpose—namely a deep relaxation of mind and body. Take your time with it, put forth effort to master it. You will find your own individual rhythm and hook into deep currents of power running through the deepest depths of self. #RandolphHarris 16 of 17
Channel your mental faculties to recite or memorize the words of power—such as love, joy, friendship, success, accomplish, blessing, advanced, balanced, beneficial, developed efficient, enhanced, innovated, excelled, promoted, refined, recovered, sustained, skilled, secured, saved, taught, trained. valued, validated, and so forth. It will eventually produce great power in the atmosphere of the temple area. These harmonic vibrations will break up the supposed natural order and so you must focus your intent to rebuild the reality you wish. Once your field of energy has been erased you may impose beauty upon the slate. The average human has an estimated 70,000 thoughts per day. Do you know how many of those thoughts are swayed by external forces? What if you were in control of each one of those thoughts? What would your reality be like at that point? To seek control of those thoughts is the premise and purpose of enlightenment. Learn to observe, question, and deconstruct your reality to come to your own personal conclusions. In the way you will start to engage higher spiritual consciousness. “Yea, we have reason to praise him forever, for his is the Most High God, and has loosed our brethren from the chains of hell. Yes, they were encircled about with everlasting darkness and destruction; but behold, he has brought them into his everlasting light, yea, into everlasting salvation; and they are encircled about with the matchless bounty of his love; yea, and we have been instruments in his hands of doing this great and marvelous work,” reports Alma 26.14-15. #RandolphHarris 17 of 17
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However Scarce the World May Make this Sense—In Awe One Feels Profoundly the Immense!
You simply do not know the flesh. The concept is too complex for you. What do you think taught your souls your souls in Sheol their perfection? Was it not suffering? Yes, they enter perhaps twisted and burnt if they have failed to see beyond suffering on Earth, and some may disappear. But in Sheol, over the centuries of suffering and longing, others are purged and purified. Since we generally think of aggression as being destructive, I shall not need to illustrate this beyond a brief personal example. I was engaged to speak at a conference of the junior executives of the American Telephone and Telegraph Corporation. This conference was part of a six-week training session held on the campus of a New England college and, I assumed, an expression of the humanistic interest of AT&T. I had spoken at such conferences before with gratifying results. However, I found, to my surprise and some bewilderment, that my talk was confronted with strange, invisible barriers. I have always been convinced of the truth of Walt Whiteman’s statement that the “audience makes the speech.” This audience seemed alert and fresh bur, try as I would, I just could not communicate my main ideas. #RandolphHarris 1 of 16
How Long is it Since You were Really Bothered? About Something Important, About Something Real?
Cans. Beer cans. Glinting on the verges of a million miles of roadways, lying in scrub, grass, dirt, leaves, sand, mud, but never hidden. Piel’s, Rheingold, Ballantine, Schaefer, Schlitz, shinning in the Sun, or picked by Moon or the beam of headlights at night; washed by rain or flattened by wheels, but never dulled, never buried, never destroyed. Here is the mark of savages, the testament of wasters, the stain of prosperity. These wise souls contemplated their past lives in a long wrathless reverie, and sought to answer prayers from below as I have said. They watched over their kindred, their clansmen, their own nations; they watched over those who attracted their attention with accomplished and spectacular displays of religiosity; they watched with sadness the suffering of humans and wished they could help and tried to help by thought when they could. However, who are these beings who defile the grassy borders of our roads and lanes, who pollute our ponds, who spoil the purity of our ocean beaches with the empty vessels of their thirst? Who are the beings who make these vessels in millions and then say, “Drink—and discard”? What society is this that can afford to cast away a million tons of metal and to make of wild and fruitful land a garbage heap? #RandolphHarris 1 of 14
Good Health Generally Means the Ability to Resolve Contradictions—It is a Synthesis Like Breathing!
If the Infinite Power is Everywhere Present, it Can Surely Make itself Known to its Ardent Seeker in Any Place
I was awakened from this irrelevant thought, this obviating thought, by the fact that he was now beside me. He was closing his arm round me, and pressing his forehead against my face. He gave that summons again, not the rich, thudding seduction of that moment in the Palais Royal, but the voice that had sung to me over the miles, and he told me there were things that two of us would know and understand as mortals never could. He told me that if I opened to him and gave him my strength and my secrets that he would give me his. He had been driven to try to destroy me, and he loved me all the more that he could not. That was a tantalizing thought. Yet I felt danger. The word that came unbidden to me was Beware. Still I wondered what could be the difference between joy and happiness? Happiness is a fulfillment of the past patterns, hopes, aims; but those are exactly what many people have to give us. Happiness is mediated, so far as we can tell, by the parasympathetic nervous system, which has to do with eating, contentment, resting, placidity. Joy is mediated by the opposing system, the sympathetic, which does not make one want to eat, but stimulates one for exploration. #RandolpHarris 1 of 16
If a mortal is to remain forever the mere appendage of another mortal, if one’s minds is to echo back only that another mortal’s idea, the question arises: When will one come to oneself? For this is not the final purpose of our life here? One who has reached this stage when one must cease being the shadow of others, will not fall into proud deceptive self-assertion if one humbly yields and follows the inner voice. Happiness relaxes one; joy challenges one with new levels of experience. Joy is a release, an opening up; it is what comes when one is able genuinely to let go. All efforts that take one outside of one’s self are only halting and temporary concessions to human weakness. The soul being inside of the person’s being, one must in the end turn within. Happiness is associated with contentment; joy with freedom and an abundance of human spirit. In joy that is derived from pleasures of the flesh, the thrill of the two persons moving together toward in a climax, is the goal. Welcome truth on whatever horizon it appears, look for it in all four directions, and do not leave any of them unvisited. In short, do not become narrow-minded or fanatical. Let one not be intimidated by history and believe that truth has appeared only in the past, or by geography and look for it only in an Eastern location. #RandolphHarris 2 of 16
Joy is new possibilities; it points toward the future. Joy is living on the most advanced stage in the development of life; happiness promises satisfaction of one’s present state, a fulfillment of old longings. Joy is the three of new continents to explore; it is an unfolding of life. In whatever place you find truth, with whatever name it may be labelled, take it. Happiness is related to security, to being reassured, to doing things as one is used to and as our father did them. In one’s endeavours after a better life, one should welcome the help that could come to one from every right source. Joy is a revelation of what was unknown. One should always be receptive to ideas and practices which might enrich those one already knows. Happiness often ends up in a placidity on the edge of boredom. No single path will lead of itself to the full truth. Happiness is success. However, joy is stimulating, it is the discovery of new continents emerging within oneself. There is no one group which has captured the monopoly of truth, for its recognition is a universal experience. Let us refuse to listen to those who insists upon our travelling one way and one way alone. #RandolphHarris 3 of 16
Truth is not confined to any sect but fragments of it may be found scattered here and there. Happiness is the absence of discord; joy is the welcoming of discord as the basis of higher happiness. We may learn from everything and everyone, from every event and happening something that is new or a confirmation of something that is old, something affirmative or something negative. Happiness is finding a system of rules which solve our problems; joy is taking the risk that is necessary break new frontiers. Tennyson portrays Ulysses from the point of view of joy; he sees the antiquated man scorning to rust unburnished, not to shine in use! When a teacher of a teaching, a book or mystical exercise is itself being used as the indirection expression of God’s own movements to shed grace, then it is sheer blindness to denounce it as useless. Why limit the help you are willing to receive to a single quarter? All mortals are your teachers. Truth, being infinite, has an infinite number of aspects. Each spiritual guide is inclined to emphasize some only and to neglect the others. The good life, obviously, includes both joy and happiness at different times. What I am emphasizing is the joy that follows rightly confronted despair. #RandolphHarris 4 of 16
Inspiration has manifested itself in many lands and in different forms, through widely spaced centuries and various kinds of channels. Why limit culture to one contribution, one land, one form, one century, and one channel alone? This applies not only to intellectual and artistic culture, but also to its religious aspect. We may go even farther in this matter and apply the same idea to personal gurus. Must we always be moored to a single guru? Cannot we respect, appreciate, honor, venerate and receive light from other ones in addition? Joy is the experience of possibility, the consciousness of one’s freedom as one confronts one’s identity. In this sense despair, when it is directly faced, can lead to joy. During his Egyptian studies Pythagoras visited every mortal celebrated for wisdom, so eager was he to learn. He did not follow the Indian custom of sitting sown only at one man’s feet. We all stand on the edge of life, each moment comprising that edge. Before us is only possibility. This means the future is open—as open as it was for Adam and Eve. In the beginning of human consciousness and all of the joys that open to us. Some natural tear they dropped, but wiped them soon; the World was all before them, where to choose their place of rest, and Providence their guide. They, hand in hand, with wandering steps and slow, through Eden took their solitary way. #RandolphHarris 5 of 16
Study everything but join nothing is the best counsel. But alas! naïve enthusiasts seldom heed it. One must make a stubborn reservation of one’s ground and run the flag of independence in the quest of truth, of nonattachment in the relationships with the teachers of truth. One will humbly and gladly accept whatsoever good one can find in their teachings, but one will not do so under a contact of pledged discipleship. In this matter one must be eclectic, taking the best from every available source and not shutting out any source that as something worthwhile to offer. It may not be the way for most people, for they cannot walk alone, but it is the only way for one. Self-guidance also leads to the goal. “When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations, ‘The Lord has done great things for them.’ The Lord had done great things for us; we are glad. Restore our Fortunes, O Lord, like the water courses in the Negeb! May those who sow in tears reap with shouts of joy! One that foes forth weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing one’s sheaves with one,” reports Psalm 126. #RandolphHarris 6 of 16
It is only through free, independent, truth-seeking research tat there is any hope of success in this Quest for ultimate truth. Naturally each vested interest tries to limit the search to its own fold for obvious reason, but one should refuse to limit one’s studies to any single school. If one keeps one’s intellectual liberty, one is less likely to fall into narrow sectarianism. Today, as in ancient Alexandria, one can study the World’s teachings, taking truth eclectically, but not making oneself a disciple. “Truly, truly, I say to you, you will weep and lament, but the World will rejoice; you will be sorrowful, but your sorrow will turn into joy. When a woman is in travail she has sorrow, because her hour has come; but when she is delivered of the child, she no longer remembers the anguish, for joy that a child is born into the World. So you have sorrow now, but I will see you again and your hearts will rejoice, and one will take your joy from you,” reports John 16.20-22. Learn some of the basic truths each system contains without identifying with the system itself. Keep the mind open and free to acquire worthwhile ideas and practices from other cultures and avoid the closed-in sectarian attitude. #RandolphHarris 7 of 16
Such an isolated position, outside groups and without labels, offers this advantage, that one is able to take from all, to accept and reconcile fragments of widely different and apparently contradictory teachings. “These things I have spoken to you, that my joy may be in you, and that your joy may be full,” reports John 15.11. Take whatever is of value to you personally, in your present mental condition, from all these teachings and discard the rest. This is the eclectic way, and better than the commoner one of entering a single doctrinal cage and staying there. Hesitate well before committing yourself to join this or that organization. Remember that there are more aspects to truth than one, and it may well be worth keeping yourself free to learn something of these others. The Bible abounds in admonitions to rejoice. Paul’s word to the Philippians, “again I will say, Rejoice,” represents an ever-present element in Testaments the lack of joy is a consequence of mortal’s separation from God, and the presence of joy is a consequence of the reunion with God. Joy is demanded, and it can be given. It is not a ting one simply has. It is not easy to attain. It is and always was a rare and precious thing. And it has always been a difficult problem among Christians. #RandolphHarris 8 of 16
Christians are accused of destroying the joy of life, this natural endowment of every creature. The greatest of the modern foes of Christianity, Friedrich Nietzsche, himself the son of a Protestant minister, has expressed his judgment about Jesus in the words, “His disciples should look more redeemed.” We should subject ourselves to the piercing force of those words and should ask ourselves, “Is our lack of joy due to the fact that we are Christian?” Perhaps we can defend ourselves convincingly against the criticism that we are people who despise life, whose behavior is a permanent accusation of life. Perhaps we can show that this is a distortion of the truth. However, let us be honest. Is there not enough foundation for criticism? Are not many Christians—ministers, students of theology, evangelists, missionaries, Christian educators and social workers, pious laymen and laywomen, even the children of such parents—surrounded by an air of heaviness, of oppressive sternness, of lack of humor and irony about themselves? #RandolphHarris 9 of 16
We cannot deny this. Our Critics outside the Church are right. And we ourselves should be even more critical than they, but critical on a deeper level. I have always recommended to those who feel strong enough to be able to do so, to refrain from joining any organization, to keep their freedom, while at the same time studying the doctrines of whatever organization interests them, whatever religions engage some of their attention. This freedom enables them to look anywhere, to study everything, to question courageously, to keep breadth of view, depth of thought. Only such independence can reach out to the new without losing what is worthwhile in the old; all others are committed, fettered, captive. By remaining open to truths from different sources, and fitting them together like mosaics, we get eventually some sort of pattern. That rotation of the World’s axis which introduces the relational process has been succeeded almost immediately by the nest, which concludes it. Just now the It-World has surrounded the terrestrial being in me, then the You-World radiates from the ground for the length of one glance, and now its light has died back into the It-World. It is for the sake of language of this barely perceptible rising and setting of the spirit Sun that I relate this minute occurrence that happened to me more than once. #RandolphHarris 10 of 16
No other event has made so deeply aware of the evanescent actuality in all relationships to other beings, the sublime melancholy in all relationships to other beings, the sublime melancholy of our lot, the fated lapse into It of every single You. For usually a day, albeit brief, separated from the morning and evening of the event; but here morning and evening merged cruelly, the bright You appeared and vanished: had the burden of the It-World really been taken from the terrestrial being and me for the length of one glance? At least I could still remember it, while the terrestrial being had sunk again from its stammering glance into speechless anxiety, almost devoid of memory. How powerful is he continuum of the It-World, and how tender the manifestation of the You! There is so much that can never break through the crust of thinghood! O fragment of mica, it was while contemplating you that I first understood that I is not something in me—yet I was associated wit you only in myself; it was only in me, not between you and me that it happened that time. However, when something does emerge from among things, something living, and become a being for me, and comes to me, near an eloquent, how unavoidably briefly it is for me nothing but You! #RandolphHarris 11 of 16
It is not the relationship that necessarily wanes, but the actuality of its directness. Love itself cannot abide in a direct relation; it endures, but in the alternation of actuality and latency. Every You in the World is compelled by its nature to become a thing for us or at least to enter again and again into thinghood. Think about the morning I walked on the road one dim morning, saw a piece of mica lying there, picked it up, and looked at it for a long time. The day was no longer dim: so much light was caught by the stone. And suddenly, as I looked away, I realized that while looking at it I had known nothing of the object and subject; as unity. I looked at it again, but unity did not return. Then something concentrated my strength, I entered into an association with my object, I raised the piece of mica into the realm of that which has being. And then, Lucas, only then did I feel: I; only then was I. He that had looked had not yet been I; only this, this being in association bore the name like a crown. Now I felt about this former unity as a marble image might feel about the block from which it has been carved: it was the undifferentiated, while I was the unification. #RandolphHarris 12 of 16
As yet, I did not understand myself. True unity cannot be found, it can only be done. Can the low tide say I? Or the high tide? However, attribute a spirit to the sea and include in it the unity of low tide and high tide: that could say I. The piece of mica could not; the man looking at it could not; and the undifferentiated state of the initial look was mere material. However, once their tension had taken form, that which had become associated could. What we ordinarily call I is a point of departure and makeshift—a grammatical fact. However, the I of the tension is a work and actuality. Only in one relationship, the all-embracing one, is even latency actuality. Only one You never ceases, in accordance with its nature to be You for us. To be sure, whoever knows God also knows God’s remoteness and the agony of drought upon a frightened heart, but not the loss of presence. Only we are not always there. The love of the Vita Nuova is right in usually saying Ella and only occasionally Voi. The visionary of the Paradiso speaks inauthentically, from poetic constraint, wen he says Colui, and he knows it. Whether one speaks of God as He or It, this is never more than allegory. However, when we say You to him, the unbroken truth of the World has been made word by mortal sense. #RandolphHarris 13 of 16
Every actual relationship in the World is exclusive; the other breaks into it to avenge its exclusion. Solely in the relation to God are unconditional exclusiveness and unconditional inclusiveness one in which the Universe is comprehended. Every actual relationship in the World rests upon individuation: that is its delight, for only thus is mutual recognition of those who are different granted—and that is its boundary, for thus is perfect recognition and being recognized denied. However, in the perfect relationship my You embraces myself without being it; my limited recognition is merged into a boundless being-recognized. Every actual relationship in the World alternates between actuality and latency; every individual You must disappear into the chrysalis of the It in order to grow wings again. In the pure relationship, however, latency is merely actuality drawing a deep breath during which the You remains present. The eternal You is You by its very nature; only our nature forces us to draw it into the It-World and It-speech. The It-World coheres in space and time. The You-World does not cohere in either. It coheres in the center in which the extended lines of relationships intersect: in the eternal You. #RandolphHarris 14 of 16
In the great privilege of the pure relationship the privileges of the It-World are annulled. By virtue of it the You-World is continuous: the isolated moments of relationships join for a World life of association. By virtue of it the You-World has the power to give form: the spirit can permeate the It-World and change it. By virtue of it we are not abandoned to the alienation of the World and the deactualization of the I, nor are we overpowered by phantoms. Return signifies the re-cognition of center, turning back to it again. In this essential deed mortal’s buried power to relate is resurrected, the wave of all relational spheres surges up a living flood and renews our World. Perhaps not only ours. Dimly we apprehended this double movement—that turning away from the primal ground by virtue of which the Universe redeems itself in being—as the metacosmic primal form of duality that inheres in the World as a whole relation to that which is not World, and whose human form is the duality of attitudes, of basic words, and of the two aspects of the World. #RandolphHarris 15 of 16
Both movements are unfolded fatefully in time and enclosed, as by grace, in the timeless creation that, incomprehensibly, is at once release and preservation, at once bound and liberation. Our knowledge of duality is reduced to silence by paradox of the primal mystery. No mortal comes to the knowledge of one’s divinity through a crowd of other mortals. No human entity can discover its own relation to God through any group method. The way to spiritual awareness is entirely individual, essentially lonely, inescapably within oneself. That is to say, it is mystical. Insofar as religion succeeds in showing the way, it ceases to be religion and becomes, or rather, consummates itself in, mysticism. Nothing is final and absolute. All is relative. Nobody need obey any mandate to bind oneself forever to any single group of ideas, need follow any sectarian flag. If one is to surrender one’s allegiance at all, it can only be reasonably done to the perfect synthesis of all that is needed for human living in all its departments. “And behold, it is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers,” reports I Nephi 3.19. If the mortal of letters is to hear and pronounce the word of truth, one must be independent of groups, organizations, parties, and institutions. One must be at liberty to play with many different points of view without committing oneself forever and finally to any of them. #RandolphHarris 16 of 16
Sometimes One Can Mistake Gratitude for Love—Dogs are Hardly an Article of Faith
Love or the lack of it is at the root of everything. Guard your children. Weigh wisdom of intervention if such is even possible. Ponder the question of inevitability. To cease wishing is a contemporary emotional and spiritual wasteland, almost like inhabiting the land of the dead. Another characteristic is satiety; if wishes are thought of only as pushed toward gratification, the end consisting of the satisfying of the need, the reality is that emptiness and vacuity and futility are greatest where all wishes are met. For this means one stops wishing. Without faith we cannot want anymore, we cannot wish. The truth of faith consists in true symbols concerning the ultimate. And the faithful is one human being with the power of thought and the need for conceptual understanding. There is a dimension of meaning expressed in the symbolism of the whish, this is what gives the wish its specifically human quality, and without this meaning, the emotional and spiritual aspects of wanting become dried up. When we have faith, it is a symbol that peace and prosperity are just around the corner and it is only a matter of time until all our need will be met. However, the relation to the ultimate is not the same in each case. The philosophical relation is in principle a detached description of the basic structure in which the ultimate manifests itself. #RandolphHarris 1 of 15
The relation of faith is in principle an involved expression of concern about the meaning of the ultimate for the faithful. The difference is obvious and fundamental. However, it is, as the phrase “in principle” indicates, a difference which is not maintained in the actual life of philosophy and of faith. It cannot be maintained, because the philosopher is a human being with an ultimate concern, hidden or open. And the faithful one is a human being with the power of thought and the need for conceptual understanding. This is not only a biological fact. It has consequences for the life of philosophy in the philosopher and or the life of faith in the faithful. An analysis of philosophical systems, essays or fragments of all kinds shows that the direction in which the philosopher asks the question and the preference one gives to special types of answers is determined by cognitive consideration and by a state of ultimate concern. The historically most significant philosophies show not only the greatest power of thought but the most passionate concern about the meaning of the ultimate whose manifestations they describe. The philosophy, in its genuine meaning, is carried on by people in whom passions of an ultimate concern is united with a clear and detached observation of the way ultimate reality manifests itself in the process of the Universe. #RandolphHarris 2 of 15
At most general faith means much the same as trust. Therefore, we are being asked to have faith as knowledge of specific truths revealed by God. Faith is a practical commitment beyond the evidence to one’s belief that God exists. We are to have a firm and certain knowledge of God’s benevolence towards us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy Spirit. It is this element of ultimate concern behind the philosophical ideas which supplies the truth of faith in them. Our vision of the Universe and our predicament within it unites faith and conceptual work. We may hold that in our sinful state we will inevitably offer a resistance to faith that may be overcome only by God’s grace. It is, however, a further step for individuals of faith to put their revealed knowledge into practice by trusting their lives to God and seeking to obey his will. Humans contain the potentialities of these creative principles, and can choose to make their lives an ascent towards and then a union with the intuitive intelligence. The One is not a being, but infinite being. #RandolphHarris 3 of 15
Thus Christian and Jewish philosophers who held to a creator God could affirm such a conception that God is infinite, and created the World. God, as the creator of all, is not far from any one of us. Philosophy is not only the mother’s womb out of which science and history have come, it is also an ever-present element in actual scientific and historical work. The frame of reference within which the great physicists have seen and are seeing the Universe of their inquiries is philosophical, even if their actual inquiries verify it. In no case is it a result of their discoveries. It is always a vision of the totality of being which consciously or unconsciously determines the frame of their thought. Because this is so one justified in saying that even in the scientific view of reality an element of faith is effective. Scientific view of reality an element of faith is effective. Scientists rightly try to prevent these elements of faith and philosophical truth from interfering with their actual research. This is possible to a great extent; but even the most protected experiment is not absolutely pure—pure in the sense of the exclusion of interfering factors such as the observer, and as the interest which determines the kind of question asked of nature in an experiment. What we said about the philosopher must also be said about the scientist. Even in one’s scientific work one is a human being, grasped by an ultimate concern, and one asks the question of the Universe as such, the philosophical question. #RandolphHarris 4 of 15
Intellectual inquiry into the faith is to be understood as faith seeking understanding (fides quaerens intellectum). To believe is to thin with assent (credere est assensione cogitare). It is an act of the intellect determined not by the reason, but by the will. Faith involves a commitment to believe in a God, to believe God, and to believe in God. What is eternal is unchanging. In the same way the historian is consciously or unconsciously a philosopher. It is quite obvious that every task of the historian beyond finding of the facts is dependent on evaluation of historical factors, especially the nature of mortals, one’s freedom, one’s determination, one’s development out of nature and so forth. It is less obvious but also true that even in the fact of finding historical facts philosophical presuppositions are involved. This is especially true in deciding, out of the infinite number of happenings in every infinitely small moment of time, which facts shall be called historically relevant facts. The historian is further forced to give one’s evaluation of sources and their reliability, a task which is not independent of one’s interpretation of human nature. Finally, in the moment in which a historical work gives implicit or explicit assertions about the meaning of historical events for human existence, the philosophical presuppositions of history are evident. Where there is philosophy there is an expression of an ultimate concern; there is an element of faith, however hidden it may be by the passions of the historian for pure facts. #RandolphHarris 5 of 15
God does not possess anything superadded to his essence, and his essence includes all his perfections. No one can attain to truth unless one philosophizes in the light of faith. Our faith in eternal salvation shows that we have theological truths that exceed human reason. And if one could attain truths about religious claims without faith, these truths would be incomplete. Higher truths are attained through faith. All these consideration show that, in spite of their essential difference, there is an actual union of philosophical truth and the truth of faith in every philosophy and that this union is significant for the work of the scientist and the historian. This union has been called philosophical faith. The term is misleading, because it seems to confuse the two elements, philosophical truth and the truth of faith. Furthermore, the term seems to indicate that there is one philosophical faith, a philosophia perennis, as it has been termed. However, only philosophical questions are perennial, not the answers. There is a continuous process of interpretation of philosophical elements and elements of faith, not one philosophical faith. Revealed theology is a single speculative science concerned with knowledge of God. Because of its greater certitude and higher dignity of subject matter, it is nobler than any other science. #RandolphHarris 6 of 15
Philosophical theology, though, can make demonstrations using the articles of faith as its principles. Moreover, it can apologetically refute objections raised against the faith even if no articles of faith are presupposed. There is truth of faith in philosophical truth. And there is philosophical truth in the truth of faith. In order to see the latter point we must confront the conceptual expression of philosophical truth with the symbolical expression of truth of faith. Now, one can say that most philosophical concepts have mythological ancestors and that most mythological symbols have conceptual elements which can and must be developed as soon as the philosophical consciousness has appeared. In the idea of God the concepts of being, life, spirit, unity and diversity are implied. In the symbol of the creation concepts of finitude, anxiety, freedom and time are implied. The symbol of the “fall of Adam” implies a concept of mortal’s essential nature, of one’s conflict with oneself, of one’s estrangement from oneself. Only because every religious symbol has conceptual potentialities is theo-logy possible. There is a philosophy implied in every symbol of faith. However, faith does not determine the movement of the philosophical thought, just as philosophy does not determine the character of one’s ultimate concern. Symbols of faith can open the eyes of the philosopher to qualities of the Universe which otherwise would not have been recognized. #RandolphHarris 7 of 15
Faith is the starting point, scripture offers the data, and philosophy is a supplement not a competitor. Faith, philosophy, and scripture help make sense of each other. However, faith does not command a definite philosophy, although churches and theological movements have claimed and used Platonic, Aristotelian, Kantian or Humean philosophies. The philosophical implications of the symbols of faith can be developed in many ways, but the truth of faith and the truth of philosophy have no authority over each other. In the past few years, a number of persons in psychiatry and related fields have been pondering and exploring the problems of wishing and willing. We may assume that this confluence of concern must be in answer to a strong need in out time for a new light on these problems. It is not wishing that cases illness but lack of wishing. The problem is to deepen people’s capacity to wish, and one side of our task in therapy is to create the ability to wish. Wish is an optimistic picturing in imagination. It is a transitive verb—to wish involves an act. Wishing is similar to faith because it allows us to see beyond our experience and knowledge and hope that something good may happen, and so we send out more beneficial vibrations into the Universe. Every genuine wish is a creative act. I find support for this in therapy: it is indeed a beneficial step when the patient can feel and state strongly, for example, “I wish to buy a beautiful Cresleigh home and feel safe and secure in my community.” #RandolphHarris 8 of 15
That wish, in effect, moves the conflict from a submerged, unarticulated plane in which one takes no responsibility but expects God and parent to read his or her wishes by telepathy, to an overt, healthy conflict over what one wants. On the basis of theological myth of creation God exults when mortals come through with a wish of one’s own. The wish in interpersonal relationship requires mutuality. This is a truth shown in its breach in many myths, and brings the person to one’s doom. Peer Gynt in Ibsen’s play runs around the World wishing and acting on his wishes; the only trouble is that is wishes have noting to do with the other person he meets but are entirely egocentric, encased in cask of self, sealed up with a bung of self. In The Sleeping Beauty, by the same token, the young princes who assault the briars in order to rescue and awaken the slumbering girl before the time is ripe, are exemplars of behavior which tries to force the other in love and pleasures of flesh before the other is ready; they exhibit a wishing without mutuality. The young princes are devoted to their own desires and needs without relation to Thou. If wish and will can be seen and experienced in this light of autonomous, imaginative acts of interpersonal mutuality, there is profound truth in St. Augustine’s dictum, “Love and do what you will.” #RandolphHarris 9 of 15
We cannot be naïve about human nature. We know full well that this wishing is stated in ideal terms. We know that the trouble is precisely that mortals do wish and will against their neighbor, that imagination is not only the source of our capacity to form the creative mutual wish but it is also bounded by the individual’s own limits, convictions, and experience; and, thus, there is always in our wishing an element of doing violence to the others as well as to ourselves, no matter how well analyzed we may be or how much the recipient of grace or how many times we have experienced satori. This is called the willful element, willful here being the insistence of one’s own wish against the reality of the situation. Willfulness is the kind of will motivated by defiance, in which the wish is more against something than for its object. The defiant, willful is correlated with fantasy rather than with imagination, and is the spirit which negates reality, whether it be a person or an aspect of impersonal nature, rather than sees it, forms it, respect it, or takes joy in it. There are two realms of will, the first consisting of an experience of the self in its totality, a relatively spontaneous movement in a certain direction. In this kind of willing, the body moves as a whole, and the experience is characterized by a relaxation and by an imaginative, open quality. This is an experience of freedom which is anterior to all talk about political or psychological freedom; it is a freedom, presupposed by the determinist and anterior to all the discussions of determinism. #RandolphHarris 10 of 15
In contrast, the will of the second realm is that in which some obtrusive element enters is that in which some obtrusive element enters, some necessity for a decision of an either/or character, a decision with an element of an against something alone with a for something. If one uses the Freudian terminology, the “will of the Super-Ego” would be included in their realm. We can will to read but not to understand, we can will knowledge but not wisdom, we can will scrupulosity but not mortality. This is illustrated in creative work. In the second realm of will is the conscious, effortful, critical application to creative endeavor, in preparing a speech for meeting or revising one’s manuscript, for example. However, when actually giving the speech, or when hopefully creative inspiration takes over in our writing, we are engrossed with a degree of forgetfulness of self. In this experience, wishing and willing become one. One characteristic of the creative experience is that it makes for a temporary union by transcending the conflict. The temptation is for the second ream to take over the first; we lose our spontaneity, our free flow of activity, and will become effortful, controlled and so forth, Victorian will power. Our error, then, is that will tries to take over the work of imagination. This is very close to a wish. Will is the capacity to organize oneself so that movement in a certain direction or toward a certain goal may take place. Wish is the imaginative playing with the possibility of some act or state occurring. #RandolphHarris 11 of 15
Will and wish may be seen as operating in polarity. Will requires self-consciousness; wish does not. Will implies some possibility of either/or choice; wish does not. Wish gives the warmth, the content, the imagination, the innocence’s play, the freshness, and the richness of the will. Will gives the self-direction, the maturity, to wish. Will protect wish, permits it to continue without wish, will loses its life-blood, its viability, and tends to expire in self-contradiction. If you have only will and no wish, you have the dried-up, Victorian, neopuritan mortal. If you have only wish and no will, you have the driven, unfree, infantile person who, as an adult-remaining-an-infant, may become the robot mortal. Awareness of one’s feelings lays the groundwork for knowing what one want. This point may look very simple at first glance—who does not know what one wants? However, the amazing thing is how few people actually do. If one looks honestly into oneself, does one not find that most of what one thinks one wants is just routines like fresh fish on Friday; or what one wants is what one thinks one should want—like being a success in his or her work; or wants to want—like loving one’s neighbor? One can often see clearly the expression of direct and honest wants in children before they have been taught to falsify their desires. The child exclaims, “I like ice cream, I want a cone,” and there is no confusion about who wants what. #RandolphHarris 12 of 15
Such directness of desire often comes like a breath of fresh air in a murky land. It may not be best that one has the cone at the time, and it is obviously the parents’ responsibility to say Yes or No if the child is not mature enough to decide. However, let the parents not teach the child to falsify one’s emotions by trying to persuade him or her that he or she does not want the cone! To be aware of one’s feelings and desires does not at all imply expressing them indiscriminately wherever one happens to be. Judgment and decision are part of any mature consciousness of self. However, how is one going to have a basis for judging wat one will or will not do unless one first knows what one wants? For an adolescent to be aware that one wants to drive a brand-new BMW 3 Series, does not mean that one acts on this impulse. However, suppose he never lets his impulses reach the threshold of awareness because they are not socially acceptable? How is he then to know years later, when he buys a care, whether he wants to drive it or not, or whether because thus is then the acceptable and expected act, the routine thing to do? People who voice with alarm the caution that unless desires and emotions are suppressed they will pop out every which way, and everyone, will experience neurotic emotions. As a matter of fact, we know that it is precisely the emotions and desires which have been repressed which later return to drive the person compulsively. #RandolphHarris 13 of 15
The Victorian gyroscope kind of person had to control his or her emotions rigidly, for, by virtue of having locked them up in jail, one had turned them into lawbreakers. However, the more integrated a person is, the loses compulsive become one’s emotions. In the mature person feelings and wants occur in a configuration. In seeing a dinner as part of a drama on the stage, to give a simple example, one is not consumed with desires for food; one came to see a drama and not to eat. Or wen listening to a concert singer, one is not consumed with pleasures of the flesh even though she may be very attractive; the configuration is set by the fact that one chose in coming to hear music. Of course, as we have indicted, none of us escape conflicts from time to time. However, these are different from being compulsively driven by emotions. Every direct and immediate experience of feeling and wanting is spontaneous and unique. That is to say, the wanting and feeling are uniquely part of that particular situation at the particular time and place. Spontaneity means to be able to respond directly to the total picture—or, as it is technically called, to respond to the figure-ground configuration. Spontaneity is the active “I” becoming part of the figure ground. In a good portrait painting the background is always an integral part of the portrait; so an act of a mature human being is an integral part of the self in relation to the World around it. #RandolphHarris 14 of 15
Spontaneity, thus, is very different from effervescence or egocentricity, or letting out one’s feelings regardless of the environment. Spontaneity, rather is the acting “I” responding to a particular environment at a given moment. The originality and uniqueness which is always part of spontaneous feeling can be understood in this light. For just as there never was exactly that situation before and never will be again, so the feeling one has at that time is new and never to be exactly repeated. It is only neurotic behavior which is rigidly repetitive. God’s great plan of happiness provide a perfect balance between eternal justice and the mercy we can obtain through the Atonement of Jesus Christ. It also enables us to be transformed into new creatures in Christ. A loving God reaches out to each of us. We know that through his love and because of his Atonement of his only begotten Son, all humankind may be saved, by obedience to the laws and ordinances. Eternal relationships are also fundamental to our theology. The family is ordained of God. Under the great plan of our loving Creator, the mission is to achieve the supernal blessing of exaltation in the celestial kingdom. Finally, God’s love is so great that, except for the few who become people of perdition, God has provided a destiny of glory for all his children, including those who have passed away. Our loving Heavenly Father wants us to have joy. “Do not tell secrets to those whose faith and silence you have not already tested,” reports Kate Atkinson. #RandolphHarris 15 of 15
God is Looking for People Who Have Faith that is Demonstrated
No one lives without accumulating stories. Many things in life offer useful guidance toward finding spiritual values in the World. The spirituality of a place might be marked with a well or drawing on the ground, or a monument, like a castle or mansion. When we place markers on historical battlefields or on houses where our ancestors were born, or where significant historical figures lives, we are performing a genuine spiritual act. We are honoring the special spirit that is attached to a particular place. Family is also a source and focus of spirituality. In many traditions a home shrine and special photographs honor family members. Rites of family gatherings, visits, storytelling, photographs albums, keepsakes, and even tapes of elderly relatives recording their recollections can be spiritual acts that nourish the soul. “The final state of the soul is to dwell with God or be cast out (1 Nephi 15.35).” The opportunity to voice memories to a person who both cares and understands is the most satisfying kind of completion. Story-telling is therefore far more valuable than it may seem. Realizing that such stories allow us to make an ending and find worth in the past elevates remembering and listening to their actual stature. We widen our solitudes by esteeming our memories and making use of them, instead of guarding them in a secret chess, disregarding them, or keeping them to ourselves. #RandolphHarris 1 of 7
Action and speech are indeed the two activities whose end result will always be a story with enough coherence to be told. The most important and challenging way to honor our ancestors is to fulfill our personal and potential life’s purpose here on Earth. It can take a lifetime to know our parents in their full humanness. As we get older, our respect for our parents’ achievements increases, as does our sympathy for their disappointments and letdowns. The more our own lives twist in unexpected and humbling directions, the more we realize that our parents had been similarly buffeted. We become our parents’ retrospective peers, seeing more of them as we attain each decade. To be fully understood, vulnerability has to be lived rather than merely witnessed. It is not easy to imagine that one’s own body, which is so fresh and often so full of pleasant feelings could slow down, become tired, and may not be as agile as it once was. One cannot imagine it and, in the end, one does not want to. Many of the realizations that rush upon us as we mature are simply not attainable earlier in life. When our parents need our help prior to passing into Heaven, the period after they pass away, and the time of life when we ourselves are weak and near passing, changes our perspective on life and what we scrutinize. #RandolphHarris 2 of 7
Indeed, it is this period of the relationship that is perhaps the most difficult and, at the same time, the most significant. However, knowing that there is a God who strongly protects against intrusion and violation might help nurture that spirit in our own lives and honor it in others. We may discover that there are ways to be spiritual that do not counter the soul’s needs for body, individuality, imagination, and exploration. Eventually, we might find that all emotions, all human activities, and all spheres of life have deep roots in the mysteries of the soul, and therefore are holy. As children, the chief illusion we project upon our parents are that they know what they are doing and that they have control over what happens. It does not occur to us that what appears to be inflexibility may actually be a cover for confusion, or what comes out of anger may stem from stress, or what seems to be neglect and a lack of concern may be the consequence of depression. If we allow them to account for themselves and to acknowledge the extent to which their actions stemmed from their own weaknesses, all of this can make sense later. The more hurtfully our parents treated us as children, the more crucial it is for us to try to ascertain the wounds of their upbringing. Otherwise, their weaknesses become holes into which we pointlessly pour or resentment. #RandolphHarris 3 of 7
Everyone of their failures has a story behind it, a history which has been carried forward and re-expressed rising out of a collective need for stronger union between the human and the divine. Exploring the implications of the soul allows us to learn our parents’ history and to see them as people, rather than to react blindly against them and risk replicating their hurts in our own lives. Turing the furor of our reactions into a reasonable quest for understanding is made easier when we are granted full access to our parents’ histories. Formal teachings, rites, and stories of religions provide an inexhaustible source of reflection on the mysteries of the soul. While listening to our mother or father, we might find ourselves standing in the powerful, streaming currents of time and fate. This may represent the stream of events and persons in which the individual finds one’s place. No one lives without making mistakes and incurring regrets, yet we all hope to be worthy of regard in the end. We learn from these formal sources how to understand and deal with the soul in special circumstances, and also how to understand similar images when they appear in dreams. We all hope that our parents survive into extended old age. Many cultures maintain that we each have a unique destiny to fulfill. #RandolphHarris 4 of 7
It is nice to have many generations in families being alive at the same time, leading to new opportunities for reworking and repairing relations between parents and children. This will also further the collective growth and maturation in the spirit realms. We are all children of parents, yet the ability to picture our parents as children can easily elude us. Like nothing else, such glimpses across generations permits us to comprehend those who shaped us and ultimately ourselves. We must find our soul’s purpose as an ethical and loving person. The ancestors are seen as allies in this process of remembering and a reservoir of power and backing to help us embody our potential in this lifetime. Conversely, when we have lost touch with a sense of greater purpose, if we are fortunate, the ancestors may bring about life changes aimed to guide us into greater contact with our soul’s longing and increased awareness of the agreements made before our birth. This may be an inspiring metaphor of the willingness to step courageously into the river of existence, instead of finding ways to remain safe, dry, and unaffected. The notion of reciprocity, of being helped and then helping in return, appeals to our basic requirement for balance and order. When children watch their parents take time out of their bust lives to help their parents, they learn that devotion can persist. #RandolphHarris 5 of 7
Children should realize that if they regret the longevity of their parents, they will actually be regretting their own future longevity. As we get to know our parents better, we have new opportunities for correcting old misconceptions. One young man was shocked by something his father did. His father never let anyone near his checkbook. However, he got a really bad trimmer in his hand, but still insisted on paying all his bills himself. One day, out of the blue, he called his son up and asked him to come over to help him write out checks. The son could not believe it. He was incredibly nervous when he sat down next to him to do it. Although he handles million-dollar budgets for his company, his hand also started to shake because he was so honored to help his father with his precious checkbook, as it was a bonding experience. In a way, the father was allowing his son to participate in the ritual of becoming the man of the house. His father’s trust was sweeter to this son than his achievement in the corporate World. Also, the father had the opportunity to see how important he was in his son’s life, despite his son’s having garnered every external success. #RandolphHarris 6 of 7
Extending leniency to our parents gives us hope that someone will do the same for us when we reach this position of physical need and spiritual reckoning. Even fumbled efforts at helpfulness and reconciliation are significant reckoning. Even fumbled efforts at helpfulness and reconciliation are significant for the hope that they instill and the example they set. People feel blessed to have their parents live so long and that hope is the essence of the commandment to honor our parents, making the prospect of living a long life less frightening. Whatever helps us to become more ethical, on even kilt, and open-hearted is one of the most powerful and sincere offerings we can make to our ancestors. An individual must take time every day to remind oneself that we are also spirits, that we are one with God, and to try to being about a deep realization that there is a power greater than oneself sustaining us; a wise counselor guiding us; a generous provider who is ready and willing to meet the needs of everyday life. We do not deny either the body or the mind, but we do affirm the spirit as the supreme presence and the superior principle of all life. We do come from this thing that we call life, or God, and we are fundamentally spiritual beings even while in the flesh. Therefore, in order to be whole, we must establish a right relationship within this trinity of our being, which is thought, feeling and action. #RandolphHarris 7 of 7
Randolph Harris II International Institute 