Home » Poverty (Page 12)

Category Archives: Poverty

I Will be as Harsh as Truth and as Uncompromising as Justice!

June 18, 2020 1:23 am

Beethoven’s Fifth Symphony is the most sublime noise that has ever penetrated into the ear of humans. There are jobs at every socioeconomic level that place emotional burdens on the worker, but these burdens may have little to do with the performance of emotional labour. Among the less affluent, where work is often deskilled and boring and the work process beyond the worker’s control, the emotional task is often to suppress feelings of frustration, anger, or fear—and often to suppress feelings of any sort. This can be a terrible burden, but it is not in itself emotion labour. Factory workers, truck drivers, farmers and fisher-people, forklift operators, plumbers and bricklayers, chambermaids in transient hotels, and backroom laundry workers do no on the whole have their emotion work as closely subjected to occupational strictures as those who are in positions of catering to business people, or managing a corporations economic obligations. There are, however, many workers who, in promoting a product or a company, transform their show of personality into a symbol of the company, a clue to the nature of its product. These workers are seldom making the major decisions, but in one way or another they represent the decision-makers—not simply in how they look or what they say but in how, emotionally speaking they seem. #RandolphHarris 1 of 23

The advertising maxim “Never sell what you do not believe in” calls for an act of faith. However, since many workers do not earn as much as their bosses do, they are less likely to be, in a sense, really sold. They are more likely to see emotional labour as no more than work to be better at counting costs. Still higher up are the big corporate decision-makers. For them, political, religious, and philosophic beliefs become more “job relevant,” and the bones between self and work are many and diffuse. Here years of training and experience, mixed with a daily carrot-and-stick discipline, conspire to push corporate feeling rules further and further away from self-awareness. Eventually, these rules about how to see things and how to feel about them come to seem “natural,” a part of one’s personality. The longer the employment and the more rewarding the work in terms of interest, power, and pay, the truer this becomes. At the very top of the upper class are the tycoons, the imperial decision-makers. They assume the privilege of personally setting the informal rules to which underlings eagerly attune themselves, rules designed to suit their own personal dispositions. Their notions of what is funny, what to beware of, how grateful to feel, and how hostile one should be to outsiders will become an official culture for their top employees. #RandolphHarris 2 of 23

This position of having so much power is more than the license to indulge emotional idiosyncrasy, for the idiosyncrasies of the powerless can be happily ignored. It is a subtle and pervasive way of dominating through the enforcement of latent feeling rules for subordinates. Interestingly enough, at the other extreme of the class ladder employees may enjoy almost complete freedom from feeling rules, although they have no right to set them for others. They enjoy the license of the dispossessed. To sum up, jobs that place a burden on feelings are common in all classes, which is one reason why work is defined as work and not play. However, emotional labour occurs only in jobs that require personal contact with the public, the production of a state of mind in others, and (except in the true profession) the monitoring of emotional labour by supervisors. It is mainly in these jobs, where deep and surface acting form an important part of the work, that hating the job can prevent one from doing the job well. What a person does at work may bear an uncanny resemblance to the “job description” of being the child of such a worker at home. Big emotion workers tend to raise little ones. #RandolphHarris 3 of 23

Mothers and fathers teach children letters and numbers and manners and a World view, but they also teach them which zone of the self will later be addressed by rules of work. As research on this topic of the family training ground for the transmutation suggest, working-class parents prepare the child to be controlled more by rules that apply to overt behaviour whereas middle-class parent typically prepare them to be governed more by rules that apply to feelings. There is a distinction between two types of “family control system,” the positional and the personal. In the positional control system, clear and formal rules determine who gets to decide what and who gets to do what. The right to make rules is based on formal attributes, such as age, gender, and parenthood. A “positional family” is not necessarily authoritarian or emotionally cold; it simply bases authority on impersonally assigned status and not on personal feelings. Positional appeals, therefore, are appears to impersonally assigned status. For example, to her son who keeps saying he want to play Twirly Curls Barbie Doll by Mattel, a mother might appeal to gender status: “Little boys do not play with dolls, dolls are for your sister; here, take a He-Man, Masters of the Universe, instead.” #RandolphHarris 4 of 23

In the personal control system, what matter far more than formal status is the feelings of parent and child. Parents back up their appeals by such statements as “because it would mean a lot to me,” or “because I am very tired.” Appeals are also aimed at the child’s feelings. A mother using personal control in the situation above might say: “Why do you want to play with Twirly Curls Barbie Doll? She is so boring. Why not play with He-man?” In positional families, control works against the child’s will. In personal families, control works through that will. Thus a child who says “I do not want to kiss grandpa—why must I kiss him always?” will be answered in different ways. Positional: “Children kiss their grandpa,” and “He is not well—I do not want any of your nonsense.” Personal: “I know you do not like kissing Grandpa, but he is unwell and he is very fond of you.” In the personal family, the child appears to have a choice. If the child questions a rule invoked by the parent, the situation is further explained and the alternatives more clearly elaborated. Given the situation and the positional family, the child is told to act according to a rule, and any questioning of it is answered by an appeal to immutable status: “Why? Because I am your mother, and I say so.” The positional child is told what to do and asked to accept the legitimacy of the order. #RandolphHarris 5 of 23

Working-class families are generally more positional, and middle-class families more personal. Middle-class parents are more likely to sanction what they later infer to be a child’s feeling and intent whereas working-class parents are more likely to sanction behaviour itself. A child asked to “love Aunt Tori” might revel by refusing to love Aunt Tori. The child asked to feel ambitious and “love school” might rebel by hating and disdaining success. If authority in the middle class is more expressed though feeling rules and emotion management—if it is more through these than through riles of outer behaviour that we are governed—hen we would do well to examine rebellion as rebellion against dictates in the realm. A middle-class mother is far more likely to punish her son for losing his temper than for engaging in wild and disruptive physical play. His loss of temper, not his wild play, is what is intolerable. The middle-class child seems to be especially subject to three messages. The first is that the feelings of superiors are important. Feeling is linked to power and authority because it is the reason adults often give for the decision they make. The child grows sensitive to feeling and learns to read well. The second is that a child’s own feelings are important. #RandolphHarris 6 of 23

Feelings are worth paying attention to and can be honoured as reasons for doing or not doing something. The middle-class child’s own sense of power is bonded more closely to feeling than to external display. One latent message in the free-school education of the 1960, designed almost exclusively for middle-class students, was that personal feelings are near sacred objects of attention and deserve frequent and detailed discussion. The third is that feelings are meant to be managed—monitored, sanctioned, and controlled. Thus when Tennessee spills milk on his mother’s rare 17^th century antique Persian rug (a sickle-leaf, vine scroll and palmette vase-technique carpet, produced in the city of Kerman in the 1600s, part of the Clark Collection), he will be punished less for damaging the rug than for doing it in anger. His transgression is not possessed in not managing his anger. It seems, then, that middle-class children are more likely to be asked to shape their feelings according to the rules they are made aware of. At the very least, they learn hat it is important to know how to manage feeling. In a sense, the true middle-class lesson may be set forth in learning it is through the art of deep acting that we make feelings into instruments we can use. In reviewing this research on the family, I have frequently used the terms “middle-class child” and “working-class child,” but I do not mean to suggest that one is trained to do emotional labour and the other is not. #RandolphHarris 7 of 23

Middle-class parents whose jobs do not involve public contact may train their children to accept positional authority, and less affluent parents whose jobs do involve public contact may train their children to accept personal authority. More precisely, the class messages that parents pass on to their children may roughly as follows. Middle class: “Your feelings count because you are (or will be) considered important by others.” Less affluent: “Your feelings do not count because you are not (or will not be) considered important by others.” However, some times class level does not matter. It may also depend on if the parents resent their children or love them. Cutting across the class messages may be other messages about emotional labour. The two main ones would be as follows. “Learn to manage your feelings, and learn to attune yourself to feeling rules because doing this well will get you places” (emotional-labour occupations). And “Learn to manage your behaviour because that is all the company will ask of you” (nonemotional-labour occupations). Upper-class parents doing emotional labour may combine these messages “Your feelings are important” and “Learn to manage them well” whereas lower-class emotion labourers may stress only the “Manage them well.” #RandolphHarris 8 of 23

Conversely, upper-class parent who do not specialize in emotional labour may emphasize “Your feelings matter” without stressing “Manage them well.” And lower-class parents doing physical or technical work may see no relevance in either message. How feelings are dealt with in families may be determined not so much by social class as by the overall design of emotional labour, which is itself only loosely related to social class. Further, in our society the personal control system extends far beyond the family; it operates, for example, in schools that stress the development of autonomy and emotional control and in jobs that call for a capacity to forge useful relationships. Similarly, the social guardians of the positional control system are found not only in working-class families but in the traditional churches to which they go, and to some extent in the schools, where they learn to manage their behaviour in ways that will be useful on the job. If jobs that call for emotional labour grow and expand with the spread of automation and the decline of unskilled labour—as some analysts believe they will—this general social track may spread much further across other social classes. If this happens, the emotional system itself—emotion work, feeling rules, and social exchange, as hey come into play in a “personal control system”—will grow in importance as a way through which people are persuaded and controlled on and off the job. #RandolphHarris 9 of 23

If, on the other hand, automation and the decline of unskilled labour leads to a decline in emotional labour, as machines replace the personal delivery of services, then this general social track may come to be replaced by another that trains people to be controlled in more impersonal ways. The transmutation of emotional life—the move from the private realm to the public realm, the trend toward standardization and commercialization of emotive offerings—already fans out across the whole class system. Commercial conventions of feeling are being recycled back into individual private lives; emotional life now appears under new management. Talking at dinner about encounters with an irate customer or watching the moves of host and participant on television giveaway programs opens the family home to a larger World of feeling rules. We learn what to expect outside, and we prepare. In the United States of America, this public culture is not simply public; it is commercial. Thus the relation between private emotion work and public emotional labour is a link between a commercial and commercial spheres. The home is no longer a sanctuary from abuses of the profit motive. Yet the marketplace is not without images of the home. #RandolphHarris 10 of 23

The atmosphere of the private living room, which many employees are ask to recall as they are at work in the office, has already borrowed some of the elements of that office. The principles of commerce that govern exchanges in the office are supposed to be softened by the analogy to a private home, a home remote from commerce. However, for a quarter of a century now, private relations between friends and kin have been the basis for living room “parties” at which kitchenware, cosmetics, or (more recently) wedding packages are sold. Similarly, to build a market for air travel, the airlines use the idea of a private family and the feelings one would have there. Airline training strategists borrow from the home the idea of a place where that sort of borrowing does not go on. Yet in a culture like ours, it does. Thus it is in the family that we assess our bonds to the public culture and search out ways in which we may be monitored there. It is in the family—that private refuge, that haven in a heartless World—that some children first see commercial purposes at close hand and prepare for the call from central casting that will let them display their skills on a larger stage. #RandolphHarris 11 of 23

In an essay, Cynthia Ozick describes a comment she once overheard at a party: “For me, the Holocaust and a corncob are the same.” Ozick understands his comment to mean that for a writer, all experience is equal. Literature has no moral content, for it exists purely in the domain of the imagination, a place where only aesthetics matter. Thus, a poet may freely replace the Holocaust with a corncob. Poetic language is only a game of words; the poet need not and in fact should not worry about social responsibility. Literary language is purely self-referential. Law, however, has not been much tempted by the sound of the first voice. Lawyers are all too aware that legal language is not a purely self-referential games, for legal interpretive acts signal and occasion the imposition of violence upon others. In their concern to avoid the social and moral irresponsibility of the first voice, legal thinkers have veered in the opposite direction, toward the safety of the second voice, which speaks from the position of “objectivity” rather than “subjectivity,” “neutrality” rather than “bias.” This voice, like the voice of “We the People,” is ultimately authoritarian and coercive in its attempt to speak for everyone. #RandolphHarris 12 of 23

In both law and literature there are theorists who struggle against their discipline’s grain. Literary theorists such as Henry Louis Gates, Jr., Gayati Spivak, and abdul JanMohamed are attempting to read specific verbal and visual texts against complex cultural codes of power, assertion, and domination which these texts both reflect and, indeed, reinforce. Legal theorists such as Mari Matsuda, Pat Williams, and Derrick Bell juxtapose the voice that allows theorists to discuss liberty, property, and rights in the aspirational mode of liberalism with no connection to what those concepts mean in real people’s lives with the voices of people whose voices are rarely heard in law. In neither law nor literature, however, is the goal merely to replace one voice with its opposite. Rather, the aim is to understand both legal and literary discourse as the complex struggle and unending dialogue between these voices. The metaphor of “voice” implies a speaker. I want to suggest, however, that both voices I have described come from the same source, a source I term “multiple consciousness.” It is a premise of this article that we are no born with a “self,” but rather are composed of a welter of partial, sometimes contradictory, or even antithetical “selves.” #RandolphHarris 13 of 23

A unified identity, if such can ever exist, is a product of will, not a common destiny or natural birthright. Thus, consciousness is never fixed, never attained once and for all; it is not a final outcome or a biological given, but a process, a constant contradictory state of becoming, in which both social institutions and individual wills are deeply implicated. A multiple consciousness is home both to the first and second voices, and all the voices in between. As I use the phrase, “multiple consciousness” as reflected in legal or literary discourse is not a golden mean or static equilibrium between two extremes, but rather a process in which propositions are constantly put forth, challenged, and subverted. Cynthia Ozick argues that “a redemptive literature, a literature that interprets and decodes the World, beaten out for the sake of humanity, must wrestle with its own body, with its own flesh and blood, with its own life.” Similarly, Mari Matsuda, while arguing that in the legal realm “holding on to a multiple consciousness will allow us to operate both within the abstractions of standard jurisprudential discourse, and within the details of our own special knowledge,” acknowledges that “this constant shifting of consciousness produces sometimes madness, sometime genius, sometimes both. #RandolphHarris 14 of 23

The mask, id est, the ad hoc adopted attitude, I have called the persona, which was the name for the masks worn by actors in antiquity. The human who identifies with this make I would call “personal” as opposed to “individual.” The two above-mentioned attitudes represent two collective personalities, which may be summed up quite simply under the name “personae.” I have already suggested that the real individuality is different from both. The persona is thus a functional complex that comes into existence for reasons of adaptation or personal convenience, but is by no means identical with the individuality. The persona is exclusively concerned with the relation to objects. The relation of the individual to the object must be sharply distinguished from the relation to the subject. By the “subject” I mean first of all those vague, dim stirrings, feelings, thoughts, and sensation which follow in on us not from any demonstrable continuity of conscious experience of the object, but well up like a disturbing, inhibiting, or at times helpful, influence from the dark inner depths, from the background and underground vaults of consciousness, and constitute, in their totality, our perception of the life of the unconscious. Just as there is a relation to the outer object, an outer attitude, there is a relation to the inner object, and inner attitude. #RandolphHarris 15 of 23

It is readily understandable that this inner attitude, by reason of its extremely intimate and inaccessible nature, is far more difficult to discern than the outer attitude, which is immediately perceived by everyone. Nevertheless, it does not seem to me impossible to formulae it as a concept. All those allegedly accidental inhibitions, fancies, moods, vague feelings, and scraps of fantasy that hinder concentration and disturb the peace of mine even of the most normal human, and that are rationalized away as being due to bodily causes and suchlike, usually have their origin, not in the reasons consciously ascribed to them, but in perceptions of unconscious processes. Dreams naturally belong to this class of phenomena, and, as we all know, are often traces back to such external and superficial causes as indigestion, sleeping on one’s back, and so forth, in spite of the fact that these explanations can never stand up to searching criticism. The attitude of the individual in these matters is extremely varied. One human will not allow oneself to be disturbed in the slightest by one’s inner processes—one can ignore them completely; another human is just as completely at their mercy—as soon as one wakes up some fantasy or other, or a disagreeable feeling, spoils one’s mood for the whole day. #RandolphHarris 16 of 23

Likewise, a vaguely unpleasant sensation puts the idea into one’s head that one is suffering from a secret disease, a dream fills one with gloomy forebodings, although ordinary one is not superstitious. Others, again, have only periodic access to these unconscious stirrings, or only to a certain category of them. For one human they may never have reached consciousness at all as anything worth thinking about, for another they are worrying problem one broods on daily. One human takes them as physiological, another attributes them to the behaviour of one’s neighours, another finds in them a religious revelation. These entirely different ways of dealing with the stirrings of he unconscious are just as habitual as the attitudes to the outer object. The inner attitude, therefore, is correlated with just as definite a functional complex as the outer attitude. People who, it would seem, entirely overlook their inner psychic process no more lack a typical inner attitude than the people who constantly overlook the outer object and the reality of facts lack a typical outer one. In all the latter cases, which are by no means uncommon, the persona is characterized by a lack of relatedness, at times even a blind inconsiderateness, that yield only to the harshest blows of fate. #RandolphHarris 17 of 23

Not infrequently, it is just these people with a rigid persona who possess an attitude to the unconscious process which is extremely susceptible and open to influence. Inwardly they are as weak, malleable, and “soft-centered” as they are inflexible and unapproachable outwardly. Their inner attitude, therefore, corresponds to a personality that is diametrically opposed to the outer personality. I know a man, for instance, who blindly and pitilessly destroyed the happiness of those nearest him, and yet would interrupt important business journeys just to enjoy the beauty of a forest scene glimpsed from the carriage window of his Ultimate Driving Machine. Cases of this kind are doubtless familiar to everyone, so I need not give further examples. “And now I ask, can ye say aught of yourselves? I answer you, Nay. Ye cannot say that ye are even as much as the dust of the Earth; yet ye were created of the dust of the Earth; but behold, it belongeth to him who created you. And I, even I, whom ye call your king, am no better than ye yourselves are; for I am also of the dust. And ye behold that I am old, and am about to yield up this mortal frame to its mother Earth. Therefore, as I said unto you that I had served you, walking with a clear conscious before God, even so I at this time have caused that ye should assemble yourselves together, that I might be found blameless, and that you blood should not come upon me, when I shall stand to be judged of God of the things whereof he hath commanded me concerning you. #RandolphHarris 18 of 23

“I say unto you that I have caused that ye should assemble yourselves together that I might rid my garments of your blood, at this period of time when I am about to go down to my grave, that I might go down in peace, and my immortal spirit may join the choirs above in singing the praises of a just God. And moreover, I say unto you that I have caused that ye should assemble yourselves together, that I might declare unto you that I can no longer be your teacher, nor your king; for even at this time, my whole frame doth tremble exceedingly while attempting to speak unto you; but the Lord God doth support me, and hath suffered me that I should speak unto you, and hath commanded me that I should declare unto you this day, that my son Mosiah is a king and a ruler over you. And now, my brethren, I would that ye should so as ye have hitherto done. As ye have kept my commandments of my father, and have prospered, and have been kept from falling into the hands of your enemies, even so if ye shall keep the commandments of my son, or the commandments of God which shall be delivered unto you by him, ye shall prosper in the land, and your enemies shall have no power over you. #RandolphHarris 19 of 23

“However, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit, which was spoke of by my father Mosiah. For behold, there is a wo pronounced upon one who listeth to obey that spirit; for if one listeth to obey him and remaineth and dieth in one’s sins, the same drinketh damnation to one’s own soul; for one receiveth for one’s wages an everlasting punishment, having transgressed the law of God contrary to one’s own knowledge. I say unto you, that there are not any among you, expect it be your little children that have not been taught concerning these things, but what knoweth that ye are eternally indebted to your Heavenly Father, to render to him all that you have and are; and also have been taught concerning the records which contain the prophecies which have been spoken by the holy prophets, even down to the time of our father, Lehi, left Jerusalem; and also, all that has been spoken by our fathers until now. And behold, also, they spake that which was commanded them of the Lord; therefore, they are just and true. And now, I say unto you, my brethren, that after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord, that it may have no place in you to guide you in wisdom’s paths that ye may be blessed, prospered, and preserved. #RandolphHarris 20 of 23

“I say unto you, that the human that doeth this, the same cometh out in open rebellion against God; therefore ne listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place for one, for one dwelleth not in unholy temples. Therefore if that human repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken one’s immortal soul to a lively sense of one’s own guilt, which doth cause one to shrink from the presence of the Lord, and doth fill one’s breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. And now I say unto you, that mercy hath no claim on that human; therefore one’s final doom is to endure a never-ending torment. O, all ye old human, and also ye young humans, and you little children who can understand my words, for I have spoken plainly unto you that ye might understand, I pray that ye should aware to a remembrance of the awful situation of those that have fallen into transgression. And moreover, I would desire that ye should consider on the blessed and happy state of those that keep the commandments of God. For behold, they are blessed in all things, both temporal and spiritual; and if they hold out faithful to the end they are received into Heaven, that thereby they may dwell with God in a state of never-ending happiness. #RandolphHarris 21 of 23

“O remember, remember that these things are true; for the Lord God hath spoken it,” reports Mosiah 2.25-40. Thou Eternal Source, Author of all created being and happiness, I adore Thee for making humans capable of religion, that one may be taught to say: “Where is God, my Maker, who giveth song in the night?” However, degeneracy has spread over our human race, turning glory into shame, rendering us forgetful of Thee. We know it is Thy power alone that can recall wandering children, can impress on them a sense of divine things, and can render that sense of divine things, and can render that sense lasting and effectual; from Thee proceed all good purposes and desires, and the diffusing of piety and happiness. Thou hast knowledge of my soul’s secret principles, and art aware of my desire to spread the gospel. Make me an almoner to give Thy bounties to the indigent, comfort to the mentally ill, restoration to the sin-diseased, hope to the despairing, joy to the sorrowing, love to the prodigals. Blow away the ashes of unbelief by Thy Spirit’ breath and give me light, fire, and warmth of love. I need spiritual comforts that are gentle, peaceful, mild, refreshing, that will melt me into conscious lowliness before Thee, that will make me feel and rest in Thee as my All. #RandolphHarris 22 of 23

Please fill the garden of my soul with the wind of love, that the scents of the Christian life may be wafted to others; then come and gather fruits to Thy glory. So shall I fulfill the great end of my being—to glorify Thee and be a blessing to humans. May the Communion of Thy Sacrament, O Lord, both purify use and makes us one, through Jesus Christ our Lord. Please deliver us from evil, Lord Jesus Christ! We eat Thy Body, which was crucified for us, and we drink Thy blood, which was shed for us: may Thy holy Body prove our salvation, and Thy holy Blood the forgiveness of our sins, both now and forever. Being fed with Heavenly Food, and refreshed with the eternal Cup, let us give unceasing thanks and praise to the Lord our God, entreating that we, who have spiritually received the most holy Blood of our Lord Jesus Christ, may be freed from carnal vices and be made spiritual. O God, Who are eternal salvation, and inestimable blessedness, grant, we beseech Thee, to all Thy servants, that we who have received things holy and blessed, may be enabled to be holy and blessed evermore. God of righteousness, God of mercy, God of immortality and life, God of brightness and glory, we pray and beseech Thee, that being refreshed by Divine gifts, we may be preserved by Thee for Thyself unto the bliss which is to come; through Jesus Christ our Lord. #RandolphHarris 23 of 23

Cresleigh Homes

Experience summertime the way it’s meant to be at @HUBApts: poolside with a great book in hand. 🌞

They have a move-in special happening right now! Head to their website to learn more. Link in bio. https://sites.google.com/fpimgt.com/hubvirtualtours/homeLook upon us, O Lord, Who willest us both to feed on Thy Body and to become Thy Body; grant that what we have received may avail for remission of our sins: and may the Divine sustenance, constituted by Thy benediction, so unite itself to our souls, that the flesh being subdued to the spirit, may obey, and not rebel.
#HUBApts
#CresleighHomes

There are Two things to Aim at in Life: First to Get What You Want; and, After that, To Enjoy it!

June 9, 2020 11:54 pm

Conflict is probably as old as life itself and some would say that it is just as right. Our understanding of human behaviour should enable us to make some distinctions between those kinds of natural phenomena that are necessary and those that we have outgrown as human beings. Conflict, in the sense of fighting and warfare within the species of humans, is an outmoded and certainly dysfunctional social process. Dysfunctional means not serving the survival needs of the organism or the structure. If you are like me, you have tried to see inside yourself, to find in you what you see in others. If you are like me, you have only ever seen darkness where others have light. You believe you have no soul. You believe you have no goodness in you. However, you are made of God like everyone else. So we have three basic social processes: cooperation, competition, and conflict. Of the three, cooperation and some forms of competition seem to be functional, while vicious competition and conflict can be shown to be devastatingly dysfunctional. The proponents of instinctive aggression claim that competitiveness and conflict have just as much natural origin, are just as functional, and have just as much survival value as cooperation. However, many others feel that a full evaluation of the biosocial nature of humans will point up to the dysfunctionality of continued hostility in a World growing daily more crowded. #RandolphHarris 1 of 25

I have attempted to cover neither all the aggravating factors that operate during the process nor the curative ones. I have not discussed, for instance, any of the difficulties or benefits that arise in connection with the individual’s brining all one’s defensive and offensive peculiarities into the relationship with the analyst—though this is an element of great significance. The steps I have described constitute merely the essential processes that must be gone though each time a new trend or conflict becomes visible. It is often impossible to proceed in the other named, since a problem may be inaccessible to the individual even when it has come into sharp focus. As we saw in the example concerning the arrogation of rights, one problem may merely disclose another which must be analyzed first. As long as every step is eventually covered, the order is of secondary importance. The specific symptomatic changes that result from analytical work naturally vary with subject tackled. When an individual recognizes one’s unconscious impotent rage and its background, a state of panic may subside. When one sees the dilemma in which one was caught, a depression may life. However, each piece of analysis well done also brings about certain general changes in the individual’s attitude toward others and toward oneself, changes that occur regardless of the particular problem that has been worked through. #RandolphHarris 2 of 25

If we were to take such dissimilar problems as an overemphasis on pleasures of the flesh, a belief that reality will accord with one’s wishful thinking, and a hypersensitivity to coercion, we would find that their analysis affects the personality in much the same way. No matter which of these difficulties is analyzed, hostility, helplessness, fear, and alienation from the self and others will be diminished. Let us consider, for example, how alienation from the self is lessened in each of these instances. A person who overemphasizes pleasures of the flesh feels alive only in experiences and fantasies involving pleasures of the flesh; one’s triumphs and defeats are confined with the sphere of pleasure of the flesh; the only asset one values in oneself is how attractive one is visually. It is only when one understands this condition that one can start to become interested in other aspects of living, and so retrieve oneself. A person for whom reality is bounded by the projects and plans of one’s imagination has lost sight of oneself as a functioning human being. One sees neither one’s limitations nor one’s actual assets. Through analytical work one ceases to mistake one’s potentialities for accomplishments; one is able not only to face but to feel oneself as one really is. The person who is hypersensitive to coercion has become oblivious to one’s own desires and beliefs, and feels that it is others who dominate and impose upon one. #RandolphHarris 3 of 25

When this condition is analyzed, one begins to know what one really wants, and hence is able to strive toward one’s own goals. In every analysis repressed hostility, regardless of its kind and source, will come to the fore and make the individual temporarily more irritable. However, each time a neurotic attitude is abandoned, irrational hostility will be diminished. The individual will become less hostile when one sees one’s own share in the difficulty instead of externalizing, and when one becomes less vulnerable, less fearful, less dependent, less demanding, and so on. Hostility is primarily allayed by a decrease in the helplessness. The stronger a person becomes, the less one feels threatened by others. The accrual of strength stems from various sources. One’s center of gravity, which had been shifted to others, comes to rest within oneself; one feels more active and starts to establish one’s own set of values. One will gradually have more energy available: the energy that had done into repressing part of oneself is released; one becomes less inhibited, less paralyzed by fears, self-contempt, and hopelessness. Instead of either blindly complying or fighting or venting sadistic impulses, one can give in on a rational basis and so becomes firmer. Finally, although anxiety is temporarily stirred up by the undermining of established defenses, each step that is profitably taken is bound to diminish it, because the individual becomes less afraid of others and oneself. #RandolphHarris 4 of 25

The general result of these changes is an improvement in the individual’s relations with others and with oneself. One becomes less isolated; to the extent that one becomes stronger and less hostile, others gradually cease to be a menace to be fought, manipulated, or avoided. One can afford to have friendly feelings for them. One’s relations with oneself improve as externalization is relinquished and self-contempt disappears. If we examine the changes that take place during analysis we see that they apply to the very conditions that brought about the original conflicts. While in the course of a neurotic development all the stresses become more acute, therapy takes the opposite road. The attitudes that arose from the necessity of coping with the World in the face of helplessness, fear, hostility, and isolation become more and more meaningless and hence can be gradually dispensed with. Why, indeed, if one feel secure within oneself and can live and strive with others without the constant fear of being submerged, should anyone want to efface or sacrifice oneself for persons one hates and who step on one? If one is able to love and is not afraid to fight, why should anyone anxiously avoid involvement with others? #RandolphHarris 5 of 25

To do this work takes time; the more entangled and the more barricaded a person is, the more time is required. That there should be a desire for brief analytical therapy is quite understandable. We should like to see more persons benefit from all that analysis has to offer, and we realize that some help is better than no help at all. Neuroses, it is true, vary greatly in severity, and mild neuroses can be helped in a comparatively short period. While some of the experiments in brief psychotherapy are promising, many, unfortunately, are based upon wishful thinking and are carried on with an ignorance of the powerful forces that operate in neurosis. In the case of sever neuroses I believe that the analytical procedure can be shortened only by so bettering our understanding of the neurotic character structure that less time will be wasted in groping for interpretations. Fortunately analysis is not the only way to resolve inner conflicts. Life itself still remains a very effective therapist. Experience of any one of a number of kinds may be sufficiently telling to bring about personality changes. It may be the inspiring example of a truly great person; it may be a common tragedy which by brining the neurotic in close touch with others takes one out of one’s egocentric isolation; it may be association with persons so congenial that manipulating or avoiding them appears less necessary. #RandolphHarris 6 of 25

In other instances the consequences of neurotic behaviour may be so drastic or of such frequent occurrence that they impress themselves on the neurotic’s mind and make one less fearful and less rigid. The therapy effected by life itself is not, however, within one’s control. Neither hardships nor friendships nor religious experience can be arranged to meet the needs of the particular individual. Life as a therapist is ruthless; circumstances that are helpful to one neurotic may entirely crush another. And, as we have seen, the capacity of the neurotic behaviour and to learn from them is highly limited. We could rather say that an analysis can be safely terminated if the individual has acquired this very capacity to learn from one’s experience—that is, if one can examine one’s share in the difficulties that arise, understand it, and apply the insight to one’s life. Knowledge of the role that conflicts play in neurosis and the realization that they can be resolved make it necessary to redefine the goals of analytical therapy. Although many neurotic disturbances belong in the medical sphere, it is not feasible to define the goals in medical terms. Since even psychosomatic illness are essentially an ultimate expression of conflicts within the personality, the goals of therapy must be defined in terms of personality. #RandolphHarris 7 of 25

Thus seen they encompass a number of aims. The individual must acquire the capacity to assume responsibility for oneself, in the sense of feeling oneself the active, responsible force in one’s life, capable of making decisions and of taking the consequences. With this goes an acceptance of responsibility toward others, a readiness to recognize obligations in whose value one believes, whether they relate to one’s children, parents, friends, employees, colleagues, community, or country. Closely allied is the aim of achieving an inner independence—one as far removed from a mere defiance of the opinions and beliefs of others as from a mere adoption for them. This would mean primarily enabling the individual to establish one’s own hierarchy of values and to apply it to one’s actual living. In reference to others it would entail respect for their individuality and their rights, and would thus be the basis for a real mutuality. It would coincide with truly democratic ideals. We could define the goals in terms of spontaneity of feeling, an awareness and aliveness of feeling, whether in respect to love or hate, happiness or sadness, fear or desire. This would include a capacity for expression as well as for voluntary control. #RandolphHarris 8 of 25

Because it is so vital, the capacity for love and friendship should be especially mentioned in this context; love that is neither parasitic dependence nor sadistic domination but, a relationship which has no purpose beyond itself; in which we associate because it is natural for human beings to share their experience; to understand one another, to find joy and satisfaction in living together; in expressing and revealing themselves to one another. The most comprehensive formulation of therapeutic goals is the striving for wholeheartedness: to be without pretense, to be emotionally sincere, to be able to put the whole of oneself into one’s feelings, one’s work, one’s beliefs. It can be approximated only to the extent that conflicts are resolved. These goals are not arbitrary, nor are they valid goals of therapy simply because they coincide with the ideals that wise persons of all times have followed. However, the coincidence is not accidental, for these are the elements upon which psychic health rests. We are justified in postulating these goals because they follow logically from a knowledge of the pathogenic factors in neurosis. Our daring to name such high goals rests upon the belief that human personality can change. It is not only the young child who is pliable. All of us retain the capacity to change, even to change in fundamental ways, as long as we live. This is belief supported by experience. #RandolphHarris 9 of 25

Analysis is one of the most potent means of bringing about radical changes, and the better we understand the forces operating in neurosis the greater our chance of effecting desired change. Neither the analyst nor the individual is likely wholly to attain these goals. They are ideals to strive for; their practical value lies in their giving us direction in our therapy and in our lives. If we are not clear about the meaning of ideals, we run the danger of replacing an old idealized image with a new one. We must be aware, too, that it does not lie within the power of the analyst to turn the individual into a flawless human being. One can only help one to become free to strive toward an approximation of these ideals. And this means giving one as well an opportunity to mature and develop. “Think about the hundreds of years, if not thousands of years of lost women’s stories. How the hell can I not feel that there is a sense of urgency? Every woman I know that is working to tell stories of women or marginalized groups feels the same way. You do not know how long a window will last. You hope it lasts a long, long, time, but you never know,” reports Reese Witherspoon. During this time of tension and uncertainty, and as the Restoration continues, I know that God will continue to reveal many great and important things pertaining to His kingdom here on Earth. #RandolphHarris 10 of 25

To bring the mind to dwell intelligently upon God as He is presented in His Word will have the effect of causing us to love God passionately, and this love will in turn bring us to think God steadily. Thus he will always be before our minds. The first fruit of love is the musing of the mind upon God. One who is in love, one’s thoughts are ever upon the object. One who loves God is ravished and transported with the contemplation of God. “When I awake, I am still with thee,” reports Psalms 139.18. The thoughts are as travelers in the mind. David’s thoughts kept Heaven-road, “I am still with Thee.” God is the treasure, and where the treasure is, there is the heart. By this we may test our love to God. What are our thoughts most upon? Can we say we are ravished with delight when we think on God? Have our thoughts got wings? Are they fled aloft? Do we contemplate Christ and glory? Oh, how far are they from being lovers of God, who scarcely ever think of God! “God is not in all his thoughts,” reports Psalms 10.4. A sinner crowds God out of his thoughts. One never thinks of God, unless with horror, as the prisoner thinks of the judge. In this way we enter a life of worship. To think of God as he is, one cannot but lapse into worship; and worship is the single most powerful force in completing and sustaining restoration in the whole person. #RandolphHarris 11 of 25

Worship puts into abeyance every evil tendency in every dimension of the self. It naturally arises from thinking rightly of God on the basis of revealed truth confirmed in experience. We say flatly, Worship is at once the overall character of the renovated thought of life and the only safe place for a human being to stand. An old hymn contains these lines: “In our astonished reverence we confess Thine uncreated loveliness.” “Astonished reverence” is a good paraphrase for worship, as is “admiration to the point of delight.” That is the true outcome of renovation of the thought life. The first request in The Lord’s Prayer is, “Hallowed be Thy name.” It is first because it is the most important one. To the extent that God is exalted in the minds of people, and his very name is cherished with utmost respect, everything else goes right. You can verify this experimentally in yourself. Your God is too small is a message we hear often these days, and it is a message that is usually misunderstood. The point is not your God is too small to meet your needs, but your God is so small that you fail to relentlessly worship and adore him. In the renovated mind, God constantly stands as uniquely and supremely worthy. Hallowed be Thy name! This is a serious matter, for how can a symbol disintegrate if it truly partakes of the power of being-itself which it expresses? How can it fail to be revelatory, unless the reality of which it partakes also disintegrates? #RandolphHarris 12 of 25

When we speak of artistic symbols, we naturally do not encounter this problem. However, when we speak of the Unconditional as perceived in religion and faith, one does not seem to posit it with enough earnestness. One duly recognizes the difference between artistic and religious symbols. The latter has special character in that it points to the ultimate level of being, to ultimate reality, to being itself, to meaning itself. If this is admitted, how then can we declare that when a religious symbol disintegrates, it means that the encounter with Ultimate reality out of which it grew has itself disintegrated? They are the expression of an encounter with ultimate reality, and they disappear if this kind of encounter disappears. It is not theoretical criticism that kills the religious symbols. Theoretical refutation is powerless before the existential pregnancy of the symbol. However, when one adds that symbols are killed by a change in the actual encounter, one may ask how ultimate was the Ultimate that was perceived in that situation, if it can disappear? If the Unconditional is unconditional, it should be beyond the reach of the situation in which it was perceived. The situation was a necessary, symbolic mediation for it to be perceived; but a person that has intuited the Unconditional knows it once and for all, even after the various elements of the revelatory correlation have separated and lost their power. #RandolphHarris 13 of 25

This leads to a basic criticism. If we are right connecting religious symbols and the Ultimate, one cannot be right in thinking that religious symbols can die. For the Ultimate does not die. A symbol which is no longer made powerful by the existential context in which it became symbolic of Ultimate reality, remains symbolic of it by the very power of Ultimate reality already perceived. A symbol which has been truly symbolic of God is always symbolic of God. When it no longer leads to God, God comes to humans through it. This would seem to be the conclusion logically to be drawn: A symbol has truth: it is adequate to the revelation it expresses. A symbol is true: it is the expression of a true revelation. A symbol remains true as long as what it reveals is the truth. Since ultimate truth does not disintegrate, neither do its symbols. However, religious symbols are double-edged. They are directed toward the infinite which they symbolize and toward the finite through which they symbolize. One can easily understand that the symbol and, along with it, the reality from which it was take may disintegrate in mutual interdependence. Yet one cannot see why the Infinite lacks the power to maintain the symbolic relation even when the situation is no longer revelatory. #RandolphHarris 14 of 25

A constellation of religious symbols form what is calls a religious myth. Myths are symbols of faith combined in stories about divine-human encounters. One finds such myths in pagan religions, and they are present in the Old Testament and even in the New. The usage of the word “myth” is not derogatory. Myths are as necessary as symbols. The correlation of several symbols even manifests an element of human’s perception of the Unconditional which a symbol, by itself, would not convey, namely the historical and the cosmic relevance of the Unconditional. It puts the stories of the gods into the framework of time and space. If this expresses the transcendence of God above space and time, it is very legitimate. However, it is radically ambiguous. Myths can contribute to unseat the Unconditional and to make humans conceive of it as subject to time and space. This is why so many myths imply polytheism: myth divides the divine into several figures, removing ultimacy from each of them without removing their claim to ultimacy. Like symbols, therefore, myths must be criticized, and all great religious have done so. In modern times, and in the Christian context of the New Testament, this criticism has been given the name of de-mythologization, a matter which will claim our attention later. At this point it is enough to note that myth and de-mythologization belong together, just like symbol and symbol-criticism. #RandolphHarris 15 of 25

A myth which is not understood as symbolic but as literally true is a “pure myth.” Its religious value is distorted by literalism. It is taken as transcendent history of the life of God and of God’s intervention in the life of humans. Such myths must be broken. Only a broken myth has undoubted religious value, precisely because its value has resisted the radical criticism of de-mythologization. However, the criticism of myth should bear on the real, not on the imagined shortcomings of the mythical story. Pagan mythology has often been criticized for its supposed immortality, yet, these attacks are only partially justified. The relations of the mythological gods are trans-moral; they are ontological; they refer to structures of being and to conflicts of values. The only ultimately valid criticism of a myth must take account of the religious dimensions of the myth. It must be seen as an attempt to perceive and express the concept that God is living and the experience of humans faced with the fascinating mystery of the holiness of God’s life. Because it is made of symbols that are themselves the products of a series of revelatory situations, a myth may be successfully criticized only from within its own revelatory context. This is called the theological circle. #RandolphHarris 16 of 25

Only the Unconditional which the myth wants to express can judge myth. Only in its light can the myth be considered inadequate, misleading, or, perhaps, fallacious. In the light of the Ultimate, however, all myths are ambiguous. For if they combine symbols, that is, revelatory situations, the system into which these are united is not itself a revelatory situation. It is, precisely, a myth, arising out of religious imagination. Because of the bipolarity—combining genuine revelatory situations into imaginative patterns—myths must be neither destroyed, negated, nor accepted in their literalism. They must be broken, understood on the level of the ultimate dimension of existence, which they depict in ambiguous traits and colours. Christianity was born, not with the birth of the man who is called Jesus, but in the moments in which one of His followers was driven to say to Him, “Thou art the Christ.” The cornerstone of Christology is that the revelation carried by Jesus must have been known in a revelatory situation. This implies the convergence of a “miraculous,” power-revealing situation, and of someone grasping the meaning of this situation in an ecstasy of faith. The most striking such moment, as recorded in the New Testament, is the confession of Peter professing his faith that “Thou art the Christ.” #RandolphHarris 17 of 25

“Thou art the Christ” is confession with which we need to concentrate on the meaning. For the term “Christ” is evidently the central symbol of Christology. It is in the light of it that every other symbol is meaningful and that every Christian assertion about Jesus must be criticized. In the light of it, too, Christians will judge the attempts of other religions to identify the Christ differently from what Christianity asserts. With the symbol of the Christ we are at the cosmic crossroads of all religions. For, as the analysis of faith has shown, all religions try to identify the depths of humans; they endeavour to find the name of the ground of being. The concrete content of a religious faith is an equation of being-itself with the meaning of a religious symbol or myth. The essential content of every religious faith, whatever the concrete content involved, is that the depths of human is experienced the ultimate ground of all being, the Unconditional. The term Christ, in Christianity, gives a name to the Unconditional, the eternal ground of all that is. However, it is not more than a name; it is an identification with an event of history. There has been a man in whom Essential Godmandhood has appeared within existence and subjected itself to the conditions of existence without being conquered by them. By Essential Godmanhood, we mean the eternal ground of humans. #RandolphHarris 18 of 25

The analysis of human’s existential estrangement, which classical theology calls original sin, shows that by the very fact of their existence, humans have fallen from their essential being to an existential situation. The essential being of humans corresponds exactly to one’s point of contact with the Absolute. It is not only humanhood as experienced in existence, but it is also humanhood as created in God, ontologically before the fall into existence. This is called Godmanhood. Essential Godmanhood is thus being of humans prior to existence. It is humans in God. To essential humans belongs the unity of their finiteness with their infinity, and it is precisely this unity which I called Godmanhood, because it is an expression of the dialectical interdependence of finiteness and infinity. Sherem denies Christ, contends with Jacob, demands a sign, and is smitten of God—all the prophets have spoken of Christ and His Atonement—the Nephites lived out their days as wanderers, born in tribulation, and hated by the Lamanites. About 544-421 Before Christ. “And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem. And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ. #RandolphHarris 19 of 25

“And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ. And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I Jacob, had faith in Christ who should come, he sought much opportunity that he might come to me. And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil. And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen Angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken. And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ. And ye have lead away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the laws of Moses into the worship of a being which ye shall say come many hundred years hence. #RandolphHarris 20 of 25

“And now behold, I, Sherem, declare unto you that this is blasphemy; for no human knowth of such things to come. And after this manner did Sherem contend against me. However, behold, the Lord God poured in His Spirit into my soul, insomuch that I did confound him in all his words. And I said unto him: Deniest thou the Christ who shall come? And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be. And I said unto him: Believest thou the scriptures? And he said, Yea. And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, not prophesized, save they have spoken concerning this Christ. And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all humankind must be lost. And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much. And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true? Yet thou wilt deny it, because thou art of the devil. Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in Heaven and in Earth; and also that Christ shall come. And thy will, O Lord, be done, and not mine. #RandolphHarris 21 of 25

“And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the Earth. And it came to pass that he was nourished for the space of many days. And it came to pass that he said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto the people before I shall die. And it came to pass that on the morrow the multitude were gathered together; and he spake plainly unto them and denied the things which he had taught them, and confessed the Christ, and the power of the Holy Ghost, and the ministering of Angels. And he spake plainly unto them, that he had been deceived by the power of the devil. And he spake of hell, and of eternity, and of eternal punishment. And he said: I fear least I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him. And because I have thus lied unto God I greatly fear lest my case shall awful; but I confess unto God. And it came to pass that when he had said these words he could say no more, and he gave up the ghost. And when the multitude had witnessed that he spake these things as he was about to give up the ghost, they were astonished exceedingly; insomuch that the power of God came down upon them, and they were overcome that they fell to the Earth. #RandolphHarris 22 of 25

“Now, this thing was pleasing unto me, Jacob, for I had requested it of my Father who was in Heaven; for he had heard my cry and answered by prayer. And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man. And it came to pass that many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren. And they sought by the power of their arms to destroy us continually. Wherefore, the people of Nephi did fortify against them with their arms, and with all their might, trusting in the God and rock of their salvation; wherefore, they became as yet, conquerors of their enemies. And it came to pass that I, Jacob, began to be old; and the record of this people being kept on the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passes away with us, and also out lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hatred of our brethren, which caused wars and contentions; wherefore, we did mourn out our days. #RandolphHarris 23 of 25

“And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I told him the things which my brother Nephi has commanded me, and he promised obedience unto the commands. And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words. Brethren, adieu,” reports Jacob 7.1-27. Lord Jesus Christ, Who hast given unto us such Food of Thy goodness unto salvation and life eternal, preserve us by means of this Food in purity and without defilement, dwelling within us by Thy divine protection. Please guide us by Thy divine grace into the path of Thy holy will, which desires our good, and by it may we be fortified against all the assaults of our enemies, that we may be accounted worthy to hear Thy voice, and to follow Thee, the only mighty and true Shepherd, and to obtain the place prepared in Thy Heavenly kingdom, O our God and Saviour Jesus Christ. Life-giving God, please quicken me to call upon Thy name, for my mind is ignorant, my thoughts vagrant, my affections Earthly, my heart unbelieving, and only Thy Spirit can help my infirmities. I approach Thee as Father and friend, my portion forever, my exceeding joy. #RandolphHarris 24 of 25

I believe in Thee as the God of nature, the ordainer of providence, the sender of Jesus my Saviour. My guilty fears discourage an approach to Thee, but I praise Thee for the blessed news that Jesus reconciles Thee to me. May the truth that is in him illuminate in me all that is dark, establish in me all that is wavering, comfort in me all that is wretched, accomplish in my all that is of Thy goodness, and glorify in me the name of Jesus. I pass through a vale of tears but bless Thee for the opening gate of glory at its end. Please enable me to realize as mine the better, Heavenly country. Prepare me for every part of my pilgrimage. Uphold my steps by Thy word. Please let no iniquity dominate me. Please teach me that Christ cannot be the way if I am the end, that He cannot be redeemer if I am my own saviour, that there can be no true union with Him while the creature has my heart, that faith accepts Him as redeemer and Lord or not at all. Constant association with Him can only benefit the sensitive after all. It exalts and tutors them. However, it leaves the insensitive exactly as they were before. Long ago Jesus pointed out the futility of casting a good seed on a stony ground. Not that this lack of sensitivity is to be deprecated. Nature has set us all on different rungs of ger evolutionary ladder. No one is to blame for being what he or she is. #RandolphHarris 25 of 25

Cresleigh Homes

The best accent piece in your Great Room? Vaulted ceilings. Good thing #MillsStation Residence 2 is built to maximize your natural light. 🤩 Check out the interactive floor plan and video walkthrough on our website! Link in bio.
https://cresleigh.com/mills-station/residence-2/

Light of Light, and God of God, Who didst bow Thy holy Heavens, and descend to Earth for the salvation of the World, out of Thy love of humans; extend Thine Almighty right hand, and send out Thy blessings on all us. Hallow our bodies and souls by this Sacrifice which we have received, and guide our steps into the paths of righteousness, that we may behave ourselves according to Thy will, and observe Thy commandments and do them all the days of our life, and come to a blessed end, and sing a ceaseless hymn with Thy Saints to Thee, and Thy Father, and Thy Holy Spirit.
#CresleighHomes

God Bless the Inventor of Sleep, the Cloak that Covers All People’s thoughts, the Food that Cures All Hunger!

May 19, 2020 1:13 am

The rewards of educating comes from a teachers’ innate belief that every day they have the opportunity to enrich the lives of their students by igniting the human spirit, dignifying the human experience, and inspiring human excellence. You know the old saying, “If you plan ahead God goes with you.” Commerce is everything, but everybody goes about consulting astrologers, talking about magic, and trying to drive out evil spirits. People have families, eat, drink, and try to achieve success in every way possible, yet carry on all the time about luck. Now Americans do not talk about demons, no, but they rattle on about “negative thinking,” and “self-destructive ideas” and “bad self-image.” It is a lot the same, Babylon and America. The law has become perverted! The law—and, in its wake, all the collective forces of the nation—the law, I say, not only diverted from its proper direction, but made to pursue one entirely contrary! The law has become the tool of every kind of avarice, instead of being its check! The law guilty of that very iniquity which it was its mission to punish! Truly, this is a serious fact, if it exists, and one to which I feel bound to call the attention of my fellow citizens. We hold from God the gift that, as far as we are concerned, contains all others, Life—physical, intellectual, and more life. #RandolphHarris 1 of 24

However, life cannot support itself. One who has bestowed it, has entrusted us with the care of supporting it, of developing it, and of perfecting it. To that end, He has provided us with a collection of wonderful faculties; He has plunged us into the midst of a variety of elements. It is by the application of our faculties to these elements that the phenomena of assimilation and of appropriation, by which life pursues the circle that has been assigned to it are realized. Existence, faculties, assimilation—in other words, personality, liberty, property—this is human. It is of these three things that it may be said, apart from all demagogic subtlety, that they are anterior and superior to all human legislation. It is not because humans have made laws, that personality, liberty, and property exist. On the contrary, it is because personality, liberty, and property exist before hand, that humans make laws. What, then, is law? Law is the collective organization of the individual right to lawful defense. Nature, or rather God, has bestowed upon every one of us the right to defend one’s person, one’s liberty, and one’s property, since these are three constituent or preserving elements of life; elements, each of which is rendered complete by the others, and that cannot be understood without them. For what are our faculties, but the extension of our personality? And what is property, but an extension of our faculties? #RandolphHarris 2 of 24

If every person has the right of defending, even by force, one’s person, one’s liberty, and one’s property, a number of humans have the right to combine together to extend, to organize a common force to provide regularly for this defense. Collective right, then, has its principle, its reason for existing, its lawfulness, in individual right; and the common force cannot rationally have any other end, or any other mission, than that of the isolated forces for which it is substituted. Thus, as the force of an individual cannot lawfully touch the person, the liberty, or the property of another individual—for the same reason, the common force cannot lawfully be used to destroy the person, the liberty, or the property of individual classes. For this perversion of force would be, in one case as in the other, in contradiction to our premises. For who will dare to say that force has been given to us, not to defend our rights, but to annihilate the equal rights of our brethren? And if this be not true of every individual force, acting independently, how can it be true of the collective force, which is only the organized union of isolated forces? It is not for one to work for humanity by only helping particular persons and by alleviating isolated distresses. One’s form of service must be stretch over wider areas, must affect a multitude of persons. However, this is possible only if one works in deeper ground and through secret unobtrusive ways. #RandolphHarris 3 of 24

The World being what it is, human nature what it has long been, and human affairs all-too-repetitious, one will not waste time and energy attempting to re-arrange the by surface efforts. One may do nothing more than put one’s mite of cheering truth and softening goodness into the grim World around one, but this will be enough. One cannot contribute more than one has. The ultimate result of this contribution may be little, but one has tried to do God’s will on Earth. Nothing, therefore, can be more evident than this: The law is the organization of the natural right of lawful defense; it is the substitution of collective for individual forces, for the purpose of acting in the sphere in which they have a right to act, of doing what they have a right to do, to secure persons, liberties, and properties, and to maintain each in its right, so as to cause justice to reign over all. Just the fact that one is here, on this planet and at this time, makes its own contribution to humanity’s welfare. This is still true even though one may not try to manage other people’s lives on the plea of serving them. One’s service may not be immediately, or locally, apparent; it may need time to come up from the subconscious levels that are the deeper layers of mind and spirit, but it will be nevertheless real. Although it is not one’s direct purpose, one’s existence will lessen humanity’s suffering, and increase its hope and goodwill through obeying and enforcing law and order. #RandolphHarris 4 of 24

And if people established upon this basis were to exist, it seems to me that order would prevail among them in their acts as well as in their ideas. It seems to me that such people would have the most simple, the most economical, the least oppressive, the least to be felt, the most restrained, the most just, and, consequently, the most stable Government that could be imagined, whatever its political form might be. For under such an administration, everyone would feel that one possessed all the fullness, as well as all the responsibility of one’s existence. So long as personal safety was ensured, so long as labour was free, and the fruits of labour secured against all unjust attacks, no one would have any difficulties to content with in the State. When prosperous, we should not, it is true, have to thank the State for our success; but when unfortunate, we should no more think of taxing it with our disasters than our less affluents think of attributing to it the arrival of hail or of frost. We should know it only by the inestimable blessing of Safety. Those who cross this path may feel like it is only a once in a lifetime experience, and they will receive instruction, even though they are not outwardly being taught. America is under God’s divine blessing and God’s grace has bestowed us with Manifest Destiny, which has influenced kings and rulers and leaders of humans and culture. #RandolphHarris 5 of 24

Manifest Destiny has guaranteed America with the birth rite to expand its boarders from sea to shining sea. The poem of the Statue of Liberty is a prophecy that one day, America will be One World, under God, indivisible, with liberty and justice for all. I mean, really, who would not like to move around the World and be protected by the laws, rights, and justice that Americans are granted on their beautiful island? Americans have emerged into public view in order to quicken the pace of evolution by active external work, but some do not have their spiritual identity and as a result their efforts where not always successful because they had to deal with frail stubborn human nature. Knowing this convinces us better than printed arguments of the eternal Spiritual truths. It may further be affirmed, that, thanks to the non-intervention of the State in private affairs, our wants and their satisfactions would develop themselves in their natural order. We should not see less affluent families seeking for literary instruction before they were supplied with bread. We should not see those great displacements of capital, of labour, and population, that legislative measures occasion; displacements that render so uncertain and precarious the very sources of existence, and thus enlarge to such an extent the responsibility of Governments. #RandolphHarris 6 of 24

Unhappily, law is by no means confirmed to its own sphere. Nor is it merely in some ambiguous and debatable views that it has left it proper sphere. It has done more than this. It has acted in direct opposition to its proper end; it has destroyed its own object; it has been employed in annihilating that justice which it ought to have established, in effacing amongst Rights, that limit which it was its true mission to respect; it has placed the collective force in the service of those who wish to traffic, without risk and without scruple, in the persons, the liberty, and the property of others; it has converted plunder into a right, that it may protect it, and lawful defense into a crime, that it may punish it. How has this perversion of law been accomplished? And what has resulted from it? The law has been perverted through the influence of two very different causes—naked greed and misconceived philanthropy. Let us speak of the former. Self-preservation and development is the common aspiration of all human, in such a way that if every one enjoyed the free exercise of one’s faculties and the free disposition of their fruits, social progress would be incessant, uninterrupted, inevitable. However, there is also another disposition which is common to them. This is to live and to develop, when they can, at the expense of another. This is no rash imputation, emanating from a gloomy, uncharitable spirit. #RandolphHarris 7 of 24

History bears witness to the truth of it, by the incessant wars, the migrations of races, sectarian oppressions, the universality of slavery, the frauds in trade, and the monopolies with which it annals universal, and invincible sentiment that urges it towards its well-being, and makes it seek to escape pain. Humans can only derive life and enjoy from a perpetual search and appropriation; that is, from a perpetual application of one’s faculties to objects, or from labour. This is the origin of property. However, also one may live and enjoy, by seizing and appropriating the productions of the faculties of one’s fellow humans. This is the origin of plunder. Now, labour being in itself a pain, and humans being naturally inclined to avoid pain, it follows, and history proves it, that whatever plunder is less burdensome than labour, it prevails; and neither religion nor morality can, in this case, prevent it from prevailing. When does plunder cease, then? When it becomes more burdensome and more dangerous than labour. It is very evident that the proper aim of law is to oppose the fatal tendency to plunder with the powerful obstacle of collective force; that all its measures should be in favour of property, and against plunder. However, law is made, generally, by one human, or by one class of humans. #RandolphHarris 8 of 24

And as law cannot exist without the sanction and the support of preponderant force, it must finally place this force in the hands of those who legislate. This inevitable phenomenon, combined with the fatal tendency that, we have said, exists in the heart of humans, explains the almost universal perversions of law. It is easy to conceive that, instead of being a check upon injustice, it becomes its most invincible instrument. It is easy to conceive that, according to the power of the legislator, it destroys for its own profit, and in different degrees amongst the rest of the community, personal independence by slavery, liberty by oppression, and property by plunder. It is in the nature of humans to rise against the injustice of which they are the victims. When, therefore, plunder is organized by law, for the profit of those who perpetrate it, all the plundered classes tend, either by peaceful or revolutionary means, to enter in some way into the manufacturing of laws. These classes, according to the degree of enlightenment at which they have arrived, may propose to themselves two very different ends, when they thus attempt the attainment of their political rights; either they may wish to put an end to lawful plunder, or they may desire to take part in it. Woe to the nation where this latter thought prevails amongst the masses, at the moment when they, in their turn, seize upon the legislative power! #RandolphHarris 9 of 24

Up to that time, lawful plunder has been exercised by the few upon the many, as is the case in the case in countries where the right of legislating is confined to a few hands. However, now it has become universal, and the equilibrium is sought in universal plunder. The injustice that society contains, instead of being rooted out of it, is generalized. As soon as the injured classes have recovered their political rights, their first thought is not to abolish plunder (this would suppose them to possess enlightenment, which they cannot have), but to organize against the other classes, and to their own detriment, a system of reprisals—as if it was necessary, before the reign of justice arrives, that all should undergo a cruel retribution—some for their iniquity and some for their ignorance. It would be the consequences of such a perversion? It would require volumes to describe them all. We must content ourselves with pointing out the most striking. In the first place, it would efface from everybody’s conscience the distinction between justice and injustice. No society can exist unless the laws are respected to a certain degree, but the safest way to make them respected is to make them respectable. When law and morality are in contradiction to each other, the citizen find oneself in the cruel alternative of either losing one’s moral sense, or of losing one’s respect for the law—two evils of equal magnitude, between which it would be difficult to choose. #RandolphHarris 10 of 24

It is so much in the nature of law to support justice that in the minds of the masses they are one and the same. There is in all of us a strong disposition to regard what is lawful as legitimate, so much so that many falsely derive all justice from law. It is sufficient, then, for the law to order and sanction plunder, that it may appear to many consciences just and sacred. Slavery, protection, and monopoly find defenders, not only in those who profit by them, but in those who suffer by them. If you suggest a doubt as to the morality of these institutions, it is said directly—“You are dangerous experimenter, a utopian, a theorist, a despiser of the laws; your would shake the basis upon which society rests.” The imagination is responsible for imagery of all kinds. It is the representation of an individual thought. The imagination reproduces images made originally by the senses or held in memory and creates images either in cooperation with reason or in its own right. These functions are in turn revealed in three kinds of imagination, the first joined with belief of that which is to come; the second joined with memory of that which is past; and the third is of things present, or as if they were presented; imaginations are feigned and at pleasure; as if one should imagine such a person to be in the vestments of a Pope, or to have wings. #RandolphHarris 11 of 24

Examination of the three kind of imagination, the first joined with the memory of that which is to come; the second joined with memory of that which is past; and the third is of things present, as if they were present, discloses the reproductive and creative roles of imagination, and about the force of imagery qua imagery, exempli gratia, imagination intensive. What is the representation of an individual thought? At the level of understanding and reason, thought could be so abstract as to be impalpable. Imagination has the power of rendering abstract thought tangible. The tangible manifestation appeared most widely as words in speech and writing, for the words were the images of thought, the images of cogitations. Thinking can occur in the absence of imagery, but if it were to be available to sense, it has to appear as auditory and verbal imagery. Thought images serve as if they were the contents of perception, but thinking does not take place at all without some kind of an image. The mind can frame a purely mental proposition without the use of words. So from the point of view of the mind that makes them, the imagery of speech and language is the concrete analogue of abstract thought. The imagination thus gives body to thought. A thought occurred, an image followed upon it. Imagery is in this sense a re-presenting of thought. #RandolphHarris 12 of 24

The objectification of thought as verbal imagery is strikingly perceived when one contemplates the context within which we locate speech and writing along with the communication, or transmission, of ideas among the rational or intellectual arts. We distinguish four intellectual or logical activities, and these give their names to corresponding arts. Reason is the discursive movement of the understanding, and logic is a term applied to the study of its modes of discursion as they appear in discourse. There is invention—the finding and discovering of ideas; there is judging—the evaluation and criticism of the results of invention; there is memory—the retention of what is judged acceptable; and there is the transmission and communication of ideas. The first three of these activities are mental, or as more properly, psychological, processes. They were unavailable to our sense directly. To the extent that they became available as discourse, rather than through spirit (human or divine) or in other nondiscursive, immediate ways, they must appear as material and form. So we place under the transmission of ideas three other features of intellectual discursiveness; the organ of discourse, the method of discourse, and the illustration of discourse. #RandolphHarris 13 of 24

The organ of discourse deals with the smallest physical elements, and the smallest number of them, that can be used alone or in combination to depict thought and its process. In ordinary languages these are speech and writing, though other kinds of characters have been used, such as hieroglyphics. Abstractly considered, the organ of discourse is grammar; concretely considered, the organ of discourse is speech and writing. The organ is so designated precisely because reason in its discursiveness needs and organ. On the other hand, the understanding as such, or pure reason, does not require an organ. In brief, the sound images of voice and speech and the visual images of language written are the simplest and most pervasive products of imagination. They are somehow bound in with thought. Imagine and thought are two facets of a unitary whole. The whole may be a modulation of the spirit. As to miracle, it is the sign-event which has occasioned or provoked the ecstatic awareness of revelation. It does not require special supernatural interference in natural process. The structure of natural causality is not broken. What happens is that certain natural events, when encountered in a special turn of mind, point to the mystery of being and non-being, and induce the beholder to commit oneself unconditionally to this revelation. #RandolphHarris 14 of 24

The sign-events in which the mystery be being gives itself consist in special constellations of elements of reality in correlation with special constellations of elements of the mind. Miracle occasions ecstasy; yet the event in question has become a miracle only through ecstasy. The subjective and the objective condition one another. Taking these revelatory elements together, one can say that ecstasy is the miracle of the mind and that miracle is the ecstasy of reality. By definition, religion originates in a correlation of miracle and ecstasy. The basic problem of all religions, however, is that literally anything may be a medium of revelation. Any event may be a miracle. Nature, history, groups, individuals and the word may be, and have been, mediums of revelation. The multiplicity of revelatory situations is at the origin of many different symbols of ultimate concern which have been developed by religions. Faith is unique. However, its symbols are manifold. Could there be only one symbol, there would be only one concrete content of faith, and therefore one religion. This naturally raises the problem of a final revelation: is there one revelatory event that transcends and underlies all others? The problem of Christianity and of its universal claim is thus posited. #RandolphHarris 15 of 24

No discussion of Christianity is meaningful if we leave out the sight of conception of a revelatory experience: a final revelation, if there is one, is first of all a constellation of revelatory character. The discipline of petitionary prayer: The practice of prayer—the list, the quiet, the place, the time, the posture, preparation, and the length—all suggest one thing—discipline. Work—candidly, prayer is work, not a sport. It is not something that you do if you like it, or devote your spare time to, or do only if you are good at it. Prayer is the proper work of the soul which loves Christ (Ephesians 6.18): And pray in the Spirit on all occasions with all kinds of prayer and requests. With this in mind, be alter and always keep on praying for all the saints. This is a call to work! We must never wait until we feel like praying—otherwise we may never pray, unless, perhaps, we fall headfirst into an open wall. The context of Paul’s charge in Ephesians 6 is spiritual warfare—and that is what prayer is! Christian people face the World in prayer. Work and war, war and work—these are the words we must keep before us if we are to become humans of prayer. “Now I, Nephi, do speak somewhat concerning the words which I have written, which have written, which have been spoken by the mouth of Isaiah. For Behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews. #RandolphHarris 16 of 24

“For I, Nephi, have not taught them many things concerning the manner of the Jews; for their works were works of darkness, and their doings were doings of abominations. Wherefore, I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations, according to the word which he hath spoken. Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. However, I give unto you a prophecy, accord to the spirit which is in me; wherefore I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father; for behold, my soul delighteth in plainness unto my people, that they may learn. Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews. #RandolphHarris 17 of 24

“But behold, I, Nephi, have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to al that which Isaiah hath spoken, and I do not write them. However, behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no person can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled people shall know of a surety, at the times when they shall come to pass. Wherefore, they are of worth unto the children of humans, and one that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them. And as one generation hath been destroyed among the Jews because of iniquity, even so have they been destroyed from generation to generation to generation according to their iniquities; and never hath any of the been destroyed save it were foretold them by the prophets of the Lord. #RandolphHarris 18 of 24

“Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon. And now this I speak because of the spirit which is in me. And notwithstanding they have been carried away they shall have return again, and possess the land of Jerusalem; wherefore, they shall be restored again to the land of their inheritance. However, behold, they shall have wars, and rumors of wars; and when that day cometh that the Only Begotten of the Father, yea, even the Father of Heaven and of Earth, shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks. Behold, they will crucify him; and after he is laid in a sepulcher for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name. #RandolphHarris 19 of 24

“And behold it shall come to pass that after the Messiah hath risen from the dead, and hath manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be destroyed again; for wo unto them that fight against God and the people of his church. Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations. And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all humankind—and when that say shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. And the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, one will proceed to do a marvelous work and a wonder among the children of humans. Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them. #RandolphHarris 20 of 24

“And unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is one who should be rejected of the Jews. For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the Angel of God, his name shall be Jesus Christ, the Son of God. And now, my brethren, I have spoken plainly that ye cannot err. And as the Lord God liveth that brought Israel up out of the land of Egypt, and have unto Moses power that he should heal nations after they have been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under Heaven save it be this Jesus Christ, of which I have spoken, whereby humans can be saved. Wherefore, for this cause hath the Lord God promised unto me that these things which I write shall be kept and preserved, and handed down unto my seed, from generation to generation, that the promise may be fulfilled unto Joseph, that his seed should never perish as long as the Earth should stand. #RandolphHarris 21 of 24

“Wherefore, these things shall go from generation to generation as long as the Earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written. For we labour diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with the steadfastness unto Christ, until the law shall be fulfilled. For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law is given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away. #RandolphHarris 22 of 24

“And now behold, my people, ye, are a stiffnecked people; wherefore, I have spoken plainly unto you, that ye cannot misunderstand. And the words which I have spoken shall stand as a testimony against you; for they are sufficient to teach any human the right way; for the right way is to believe in Christ and deny him not; for by denying him ye also deny the prophets and the law. And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before hum, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowsie be cast out. And, inasmuch as it shall be expedient, ye must keep the performances and ordinances of God until the law shall be fulfilled which was given uno Moses. O LORD God, Who hast taught us to pray all together, and hast promised to hear the united voices of two or three invoking Thy Name; hear now, O Lord, the prayers of Thy servants unto their salvation, and give us in this World knowledge of Thy truth, and in the World to come life everlasting. Living by prayer—O God of the open ear, please teach me to live by prayer as well as by providence, for myself, soul, body, children, family, church; please give me a heart frameable to Thy will; so might I live in prayer, and honour Thee, being kept from evil, known and unknown. #RandolphHarris 23 of 24

Please help me to see the sin that accompanies all I do, and the good I can distil from everything. Let me know that the work of prayer is to bring my will to thine, and that without this it is folly to pray; when I try to bring Thy will to mine it is to command Christ, to be above him, and wiser than he: this is my sin and pride. I can only succeed when I pray according to Thy precept and promise, and to be done with as it pleases Thee, according to Thy sovereign will. When Thou commandest me to pray for pardon, peace, brokenness, it is because Thou wilt give me the thing promised, for Thy glory, as well as for my good. Help me not only to desire small things but holy boldness to desire great things for Thy people, for myself, that they and I might live to show Thy glory. Teach me that it is wisdom for me to pray for all I have, out of love, willingly, not of necessity; that I may come to Thee at any time, to lay open my need acceptably to Thee; that my great sin lies in my not keeping the savour of Thy ways; that the remembrance of this truth is one way to the sense of Thy presence; that there is no wrath like the wrath of being governed by my own lusts for my own ends. Regard, O Lord, the prayers of Thy family, and please grant Thine assistance to their humble supplications; that, by means of the assistance which they require, they may persevere in the confession of Thy Name: through Jesus Christ our Lord. #RandolphHarris 24 of 24

BRIGHTON STATION AT CRESLEIGH RANCH
Rancho Cordova, CA |
Now Selling!

4 Bedrooms – 3.5 Bathrooms – 2,757 square feet

Brighton Station at Cresleigh Ranch is Rancho Cordova’s newest home community! This charming neighborhood offers an array of home types with eye catching architecture styles such as Mid-Century Modern, California Modern, Prairie, and Contemporary Farmhouse.

Located off Douglas Road and Rancho Cordova Parkway, the residents of Cresleigh Ranch will enjoy, being just minutes from shopping, dining, and entertainment, and quick access to Highway 50 and Grant Line Road providing a direct route into Folsom. Residents here also benefit from no HOA fees, two community parks and the benefits of being a part of the highly-rated Elk Grove Unified School District. https://youtu.be/yQTnZ0oO2OE https://youtu.be/yQTnZ0oO2OE

#CresleighHomes

Liberty and Union, Now and Forever, One and Inseparable—Now is the Time for All Good People to Come to the Assist the Party!

May 16, 2020 1:13 am

Never regard study as a duty, but as the enviable opportunity to learn to know the liberating influence of beauty in the realm of the spirit for your own personal joy and to profit of the community to which your later work belongs. Through education, we have the ability to change and improve the World in which we live. By touching the lives of humanity, outstanding educators make the future bright for all of us. The notion of secondary powers, placed between the sovereign and one’s subjects, occurred naturally to the imagination of aristocratic nations, because those communities contained individuals or families raised above the common level, and apparently destined to command by their birth, their education, and their wealth. This same nation is naturally wanting in the minds of humans in democratic ages, for converse reasons; it can only be introduced artificially, it can only be kept there with difficulty; whereas they conceive, as it were, without thinking upon the subject, the notion of a sole and central power which governs the whole community by its direct influence. Moreover in politics, as well as in philosophy and in religion, the intellect of democratic nations is peculiarly open to simple and general notions. Complicated systems are repugnant to it, and its favourite conception is that of a great nation composed of citizens all resembling the same pattern, and all governed by a single power. #RandolphHarris 1 of 20

The very next notion to that of a sole and central power, which presents itself to the minds of humans in the ages of equality, is the notion of uniformity of legislation. As every person sees that one differs but little from those about one, one cannot understand why a rule which is applicable to one person should not be equally applicable to all others. Hence the slightest privileges are repugnant to one’s reason; the faintest dissimilarities in the political institutions of the same people offend one, and uniformity of legislation appears to one to be the first condition of good government. I find, on the contrary, that this same notion of a uniform rule, equally binding on all the members of the community, was almost unknown to the human mind in aristocratic ages; it was either never entertained, or it was rejected. These contrary tendencies of opinion ultimately turn on either side to such blind instincts and such ungovernable habits, that they still direct the actions of humans, in spite of particular exceptions. Notwithstanding the immense variety of conditions in the middle ages, a certain number of persons existed at that period in precisely similar circumstances; but this did not prevent the laws then in force from assigning to each of them distinct duties and different rights. #RandolphHarris 2 of 20

On the contrary, at the present time all the powers of government are exerted to impose the same customs and the same laws on populations which have as yet but a few points of resemblance. As the conditions of humans become equal among a people, individuals seem of less importance, and society of greater dimensions; or rather, every citizen, being assimilated to all the rest, is lost in the crowd, and nothing stands conspicuous but the great and imposing image of the people at large. This naturally gives the humans of democratic periods a lofty opinion of the privileges of society, and a very humble notion of the rights of individuals; they are ready to admit that the interests of the former are everything, and those of the latter nothing. They are willing to acknowledge that the power which represents the community has far more information and wisdom than any of the members of that community; and that it is the duty, as well as the right, of that power to guide as well as govern each private citizen. If we closely scrutinize our contemporaries, and penetrate to the root of their political opinions, we shall detect some of the notions which I have just pointed out, and we shall perhaps be surprises to find so much accordance between humans who are so often at variance. #RandolphHarris 3 of 20

The Americans hold, that in every state the supreme power ought to emanate from the people; but when once that power is constituted, they can conceive, as it were, no limits to it, and they are ready to admit that it has the right to do whatever it pleases. They have not the slightest notion of peculiar privileges granted to cities, families, or persons; their minds appear never to have foreseen that it might be possible not to apply with strict uniformity the same laws to every part, and to all the inhabitants. These same opinions are more and more diffused in Europe; they even insinuate themselves among those nations which most vehemently reject the principle of the sovereignty of the people. Such nations assign a different origin to the supreme power, but they ascribe to that power the same characteristics. Among them all, the idea of intermediate powers is weakened and obliterated: the idea of rights inherent in certain individuals is rapidly disappearing from the minds of humans; the idea of the omnipotence and sole authority of society at large rises to fill its place. These ideas take root and spread in proportions as social conditions become more equal, and humans more alike; they are engendered by equality, and in turn they hasten the progress of equality. #RandolphHarris 4 of 20

In France, where the revolution of which I am speaking has gone further than in any other European country, these opinions have got complete hold of the public mind. If we listen attentively to the language of the various parties in France, we shall find that there is not one which has not adopted them. Most of these parties censure the conduct of the government, but they all hold that the government ought perpetually to act and interfere in everything that is done. Even those which are most at variance are nevertheless agreed upon this head. The unity, the ubiquity, the omnipotence of the supreme power, and the uniformity of its rules, constitute the principal characteristics of all the political systems which have been put forward in our age. They recur even in the wildest visions of political regeneration: the human minds pursues them in its dreams. If these notions spontaneously arise in the minds of the private individuals, they suggest themselves still more forcibly to the minds of princes. While the ancient fabric of European society is altered and dissolved, sovereigns acquire new conceptions of their opportunities and their duties; they learn for the first time that the central power which they represent may and ought to administer by its own agency, and on a uniform plan, all the concerns of the whole community. #RandolphHarris 5 of 20

The idea that the power of the government should be concerned with the welfare of the entire community was never conceived before our time by the monarch of Europe, now sink deeply into the minds of kings, and abides there amid all the agitation of more unsettled thoughts. Our contemporaries are therefore much less divided than is commonly supposed; they are constantly disputing as to the hands in which supremacy is to be vested, but they readily agree upon the duties and the rights of that supremacy. The notion they all form of government is that of a sole, simple, providential and creative power. All secondary opinions in politics are unsettled; this one remains fixed, invariable, and consistent. It is adopted by state-people and political philosophers; it is eagerly laid hold of by the multitude; those who govern and those who are governed agree to pursue it with equal ardour; it is the foremost notion of their minds, it seems connatural with their feelings. It originates therefore in no caprice of the human intellect, but it is a necessary condition of the present state of human kind. Humans become human in personal encounters. Only by meeting a “thou” does a human being realize that one is an “ego.” #RandolphHarris 6 of 20

No natural object within the whole Universe can do this to one. Humans can transcend themselves in all directions in knowledge and control. They can use everything for their purposes. Humans are limited only by their finitude. However, these limits can be reduced infinitely. Nobody can say where the final limits of human power lie. In one’s encounter with the Universe, humans are able to transcend any imaginable limit. However, there is a limit for a human which is definite and which one always encounters, the other human. The other one, the “thou,” is like a wall which cannot be removed or penetrated or used. One who tries to do so, destroys oneself. The “thou” demands by one’s very existence to be acknowledged as a “thou” for an “ego” and as an “ego” for oneself. This is the claim which is implied in one’s being. Humans can refuse to listen to the intrinsic claim of the other one. One can disregard one’s demand for justice. One can remove or use one. One can try to transform one into a manageable object, a thing, a tool. However, in doing so one meets the resistance of one who has the claim to be acknowledged as an ego. And this resistance forces one either to meet the other one as an ego or to give up one’s own ego-quality. Injustice against the other one is always injustice against oneself. #RandolphHarris 7 of 20

The master who treats the slave not as an ego, but as a thing endangers one’s own quality as an ego. The slave by one’s very existence hurts the master as much as one is hurt by one. The external inequality is balanced by the destruction of the ego-quality of the master. This leads to the question whether the “Golden Rule” can be considered as the principle of justice in personal encounters. It is used even by Jesus. And it is certainly an expression of practical wisdom to do to people what one wants to have done by them! However, it is not the criterion of justice in person encounters. For it may well be that one wants to receive benefits which would contradict equally the justice towards the other one, if one received them. If we are asked for them, we should reject them. If things are demanded or given that are obviously evil, this is comparatively easy. However, if we feel obliged to fulfil what seems to be a just claim, a claim we ourselves would make, it is difficult. Nevertheless we hesitate. We are suspicious of the others as we would be of ourselves; we suspect that behind the manifest meaning of the demand something else is hidden that should be rejected, an unconscious hostility, the desire to dominate, the will to exploit, the instinct of self-destruction. In all these cases the justice in a person-to-person encounter cannot be defined in terms of the “Golden Rule.” #RandolphHarris 8 of 20

We have discovered the absolutely valid forma principle of justice in every personal encounter, namely the acknowledgement of the other person as a person. However, we have tried in vain to derive contents for this formal principle from the “Golden Rule.” The question then is: Are there other ways to discover such contents? A seemingly incontestable answer is: The cultural process gives the contents; they are provided by human experience, embodied in laws, tradition, authorities as well as the individual conscience. One who follow those rules and decides under the guidance of one’s conscience has a solid foundation for justice in personal encounters. Humankind is never without a treasury of ethical wisdom which presents its self-destruction and which, in religious terminology, is based on universal revelation. Since justice is the form of the power of being, the being of humankind could not have lasted for one moment without structures of justice in the encounter of humans with humans. Most of the daily encounters between human beings are determined by these sources of justice. In some cases law, tradition, and authority are predominant, in others the individual conscience. This is an important difference and can lead to tragic conflicts, as classically described in Sophocles’ Antigone. #RandolphHarris 9 of 20

However, it is not decisive for our problems. For objective riles and individual conscience are interdependent. Laws, traditions, and authorities have been established as sources of justice through decisions in which the individual conscience was involved. And on the other hand, the individual conscience has been shaped by processes in which laws, traditions, and authorities have been internalized, and have become rules of justice which make external compulsion unnecessary. In somehow paradoxical ways one could say: Law is externalized conscience; conscience is internalized law. Rules of justice are created by the interplay of law and conscience. Is it possible to transcend this situation? Is there a way, other than the interplay of law and conscience, to get contents for the justice of person-to-person encounter? The only answer left is the classical theory of natural law, the belief that it is possible to discover structures of human relations which are universally, unchangeably, and concretely valid. The Ten Commandments are considered by classical theology as statements of the natural law and so are their interpretations in the Sermon on the Mount. The Roman Church adds the ecclesiastical interpretation of both. It does not deny that they are natural laws. However, because awareness of them is ineffective and distorted, the Church must restate them. #RandolphHarris 10 of 20

However, these laws remain natural law and they are, in principle, rationally recognizable. In our analysis of equality and freedom two basic tenets of the natural law theory, we have tried to show that in the moment in which these principles are used for concrete decisions they become indefinite, changing, relative. This holds true of all contents of the natural law. They are like the principles which are supposed to control pleasures of the flesh relations—historically conditioned and often in flagrant conflict with the intrinsic justice of these relations. The natural law theory cannot answer the questions of the contents of justice. And it is possible to show that this question cannot be answered at all in terms of justice alone. The question of the content of justice drives to the principles of love and power. A further specific impairment is the development of unconscious arrogance. Again I mean this in the sense of arrogating to oneself qualities one does not have or that one has in a lesser degree than is assumed, and of unconsciously claiming the right on this ground to be demanding and derogatory toward others. All neurotic arrogance is unconscious in that the person is unaware of any false claims. This distinction here is not between conscious and unconscious arrogance but between one that is conspicuous and one that is hidden behind overmodesty and apologetic behaviour. #RandolphHarris 11 of 20

The difference lies in the measure of available aggression rather than in the measure of existing arrogance. In the one instance a person openly demands special prerogatives; in the other one is hurt if they are not spontaneously given to one. What lacking in either case is what might be called realistic humility, that is, a recognition—not only in words but with emotional sincerity—of the limitations and imperfections of human beings in general and one one’s own in particular. In my experience every patient is averse to thinking or hearing of any limitation that might apply to one. This is especially true of the patient with hidden arrogance. One would rather scold oneself mercilessly for having overlooked something than admit, with St. Paul, that “our knowledge is piecemeal.” One would rather recriminate oneself for having been careless or lazy than admit that nobody can be equally productive at all times. The surest indication of hidden arrogance is the apparent contradiction between self-recrimination, with its apologetic attitude, and the inner irritation at any criticism or neglect from outside. It often requires close observation to discover these hurt feelings because the overmodest type is likely to repress. However, actually one may be just as demanding as the openly arrogant person. #RandolphHarris 12 of 20

One’s criticisms of others, too, is no less scathing, though what appears on the surface may be only a self-effacing admiration. Secretly, however, one expects the same perfect of others as of oneself, which means that one lacks a true respect for the particular individuality of others. The crux of the problem is stated well by St. Pau in Romans 14.5: “One man considers one day more scared than another; another man considers every day alike. Each one should be fully convinced in one’s own mind.” People simply have different opinions about various issues. One person sees no problem in a certain practice; another person considers that practice to be sinful. Most often these differing opinions arise from our family, or geographical, or perhaps, church cultures. I know that a certain practice that was offensive to the church I grew up in was not even an issue in a church I attended in California, whereas the California Christians would have been scandalized by one prominent practice back in Texas. Yet neither practice is addressed in the Bible. Where do these cultural convictions come from? They develop in various ways. Some have their origin in a “fence” someone erected a long time ago and no one knows that the original problem was. Others originated in the individual experience of some Christian who began to lay one’s personal conviction on others. #RandolphHarris 13 of 20

There was once a missionary family who literally were forced off the mission field over peanut butter. They were sent to a location where peanut butter was not available, so they asked friends back in the States to occasionally send them some. The problem was that the other missionaries considered it a mark of spirituality not to have peanut butter. The newer missionary family considered this a matter of differing opinions, so they continued to receive and enjoy their peanut butter. However, the pressure from the other missionaries to conform became so intense, the newer family finally gave up and left the mission field. How could something like this—that probably seems petty and foolish to us—have happened? I imagine it developed something like this: A missionary family who greatly enjoyed peanut better went to this particular mission field. Upon discovering there was no peanut butter available locally, they faced a choice of doing without it or asking friend or relatives in the States to send it to them. As they considered their options before the Lord, they came to the conclusion that doing without peanut butter was a small sacrifice to make for being on the mission field. #RandolphHarris 14 of 20

Though, like the apostle Paul, they have a “right” to peanut butter, they chose not to use that right. “Do you not know that those who work in the temple get their food from the temple, and those who serve at the altar share in what is offered at the alter? In the same way, the Lord has command that those who preach the gospel should receive their living from the gospel,” 1 Corinthians 9.13. The family did as to the Lord. “One who regards one day as special, does so to the Lord. One who eats meat, eats to the Lord, for one gives thanks to God; and one who abstains, does so the Lord and gives thanks to God,” reports Romans 14.6. If my theory of this issue’s origin is correct, I personally find their thinking quite acceptable, perhaps even applaudable, in that circumstance. That is Paul’s whole point in Romans 14. If they decide to give up peanut butter as to the Lord who I am to belittle or ridicule them? Paul said the person whose faith allows on to eat peanut butter must not look down on one who does not. “Therefore let us stop passing judgement on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way,” reports Romans 14.13. So what went wrong? If the original missionary family made a sincere decision to give up peanut butter as to the Lord, how did it eventually become a divisive issue among missionaries? #RandolphHarris 15 of 20

Again, I a speculating. It probably because a divisive issues because one family elevated the particular leading of God for them to the level of a spiritual principle, which they then applied to everyone: “If God had ‘led’ us to give up peanut better on the mission field, surely that is His will for everyone else.” Whether I have speculated correctly on the reasons behind this story or not makes no difference. Even if they are not true in this particular instance, they have been true in scores of others. As Christians we cannot seem to accept the clear biblical teaching in Romans 14 that God allows equally Godly people to have differing opinions on certain matters. We universalize what we think is God’s particular leading in our lives and apply it to everyone else. When we think like that, we are, so to speak, “putting God in a box.” We are insisting that He must surely lead everyone as we believe He had led us. We refuse to allow God the freedom to deal with each of us as individuals. When we think like that, we are legalists. We must not seek to bind the consciences of other believers with the private convictions that arise out of our personal walk with God. Even if you believe God has led you in developing those convictions, you still must not elevate them to the level of spiritual principles for everyone else to follow. #RandolphHarris 16 of 20

Only what God has commanded in his word should be regarded as binding; in all else there may be liberty of actions. If we are going to enjoy the freedom we have in Christ, we must be alter to convictions that fall into the category of differing opinions. We must not seek to bind the consciences of others or allow to them to bind ours. We must stand firm in the freedom we have in Christ. The destruction of Babylon is a type of the destruction at the Second Coming—it will be a day of wrath and vengeance—Babylon (the World) will fall forever—compare Isaiah 13. About 559-545 Before Christ. “The burden of Babylon, which Isaiah the son of Amoz did see. Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. I have commanded my sanctified ones, I have also called my mighty ones, for mine anger is not upon them that rejoice in my highness. The noise of the multitude in the mountains like as of a great people, a tumultuous noise of the kingdoms of nations gathered together, the Lord of Hosts mustereth the hosts of the battle. They come from a far country, from the end of Heaven, yea, the Lord, and the weapons of one’s indignation, to destroy the whole land. Howl ye, for the day of the Lord is at hand; it shall come as a destruction from the Almighty. #RandolphHarris 17 of 20

“Therefore shall all hands be faint, every person’s heart shall be afraid; pangs and sorrows shall take hold of them; they shall be amazed one at another; their faces shall be as flames. Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to pay the land desolate; and one shall destroy the sinners thereof out of it. For the stars of Heaven and the constellations thereof shall not give their light; the Sun shall be darkened in his going forth, and the Moon shall not cause her light to shine. And I will punish the World for evil, and the wicked for their iniquity; I will cause the arrogancy of the proud to cease, and will lay down the haughtiness of the terrible. I will make a human more precious than fine golden wedge of Ophir. Therefore, I will shake the Heavens, and the Earth shall remove out of her place, in the wrath of the Lord of Hosts, and in the day of his fierce anger. And it shall be as the chased roe, and as a sheep that no human taketh up; and they shall every human turn to one’s own people, and flee every one into one’s own land. Every one that is proud shall be thrust through; yea, and every one that is joined to the wicked shall fall by the sword. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled and their wives ravished. Behold, I will stir up the Medes against them, which shall not regard silver and gold, nor shall they delight in it. #RandolphHarris 18 of 20

“Their bows shall also dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eyes shall not spare children. And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. However, the wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her day shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish,” reports 2 Nephi 23.1-22. O God, Who hast sounded in our ears Thy divine and saving oracles, enlighten the souls of us sinners to the full understanding of what has been spoken, that we may not only appear to be hearer of spiritual words, but also doers of good works, following after faith unfeigned, blameless life, and irreproachable conduct; through Jesus Christ our Lord. #RandolphHarris 19 of 20

Benign LORD, I praise Thee continually for permission to approach They throne of grace, and to spread my wants and desires before Thee. I am not worthy of Thy blessings and mercies for I am far gone from original righteousness; my depraved nature reveals itself in disobedience and rebellion; my early days discovered in me discontent, pride, envy, revenge. Remember not the sins of my youth, nor the multiplied transgressions of later years, my failure to improve time and talents, my abuses of mercies and means, my wasted sabbaths, my perverted seasons of grace, my long neglect of Thy great salvation, my disregard of the Friend of sinners. While I confess my guilt, help me to feel it deeply, with self-abhorrence and self-despair, yet to remember there is hope in Thee, and to see the Lamb that takes away sin. Through Him my I return to Thee, listen to Thee, trust in Thee, delight in Thy law, obey Thee, be upheld by Thee. Preserve my understanding from error, my affections from love of idols, my lips from speaking guile, my conduct from stain of vice, my character from appearance of evil, that I may be harmless, blameless, rebukeless, exemplary, useful, light-giving, prudent, zealous for Thy glory and the good of my fellow-humans. #RandolphHarris 20 of 20

Cresleigh Homes

In these uncertain times, the question remains: to buy or to rent? Check out our blog post today to explore the pros and cons. Link in bio. https://cresleigh.com/owning-vs-renting-which-is-better/

#CresleighHomes

Respect for God Demands that the Face, the Hands and the Feet be Washed One a Day!

May 9, 2020 12:53 am

A thing of beauty is a joy forever: its loveliness increases; it will never pass into nothingness. Education is our passport to the future, for tomorrow belongs to the people who prepare for it today. However, let us speak about the colonized. I see clearly what colonization has destroyed: the wonderful Native American civilizations—neither Deterding nor Royal Dutch nor Standard Oil will ever console me for the Aztecs and the Incas. I see clearly the civilizations, condemned to perish at a future date, into which it has introduced a principle of ruin: the South Sea islands, Nigeria, Nyasaland. I see less clearly the contributions it has made. Security? Culture? The rule of law? In the meantime, I look around and wherever there are colonizers and colonized face to face, I see force, brutality, cruelty, sadism, conflict, and in a parody of education, the hasty manufacture of a few thousand subordinate functionaries, “boys,” artisans, office clerks, and interpreters necessary for the smooth operation of business. I spoke of contact. Between colonizer and colonized there is room only for forced labour, intimidation, pressure, the police, taxation, theft, assault by physical force, compulsory crops, contempt, mistrust, arrogance, self-complacency, swinishness, brainless elites, degraded masses. #RandolphHarris 1 of 18

With colonization, there is no human contact, but relations of domination and submission which turn the colonizing being into a classroom monitor, an army sergeant, a prison guard, a slave driver, and the indigenous person into an instrument of production. My turn to state an equation: colonization = “thingification.” I hear the storm. They talk to me about progress, about “achievements,” diseases cured, improved standards of living. I am talking about societies drained of their essence, cultures trampled underfoot, institutions undermined, lands confiscated, religions smashed, magnificent artistic creations destroyed, extraordinary possibilities wiped out. They throw facts at my head, statistics, mileages of roads, canals, and railroad tracks. I am talking about throughs of people sacrificed to the Congo-Ocean. I am talking about those who, as I write this, are digging the habour of Abidjan by hand. I am talking about millions of people torn from their gods, their land, their habits, their life—from life, from the dance, from wisdom. I am talking about millions of people in whom fear has been cunningly instilled, who have taught to have an inferiority complex, to tremble, kneel, despair, and behave like flunkeys. They dazzle me with the tonnage of cotton or cocoa that has been exported, the acreage that has been planted with olive trees or grapevines. #RandolphHarris 2 of 18

I am talking about natural economics that have been disrupted—harmonious and viable economies adapted to the indigenous population—about food crops destroyed, malnutrition permanently introduced, agricultural development oriented solely toward the benefit of the metropolitan countries, about the looting of products, the looting of raw materials. They pride themselves on abuses eliminated. I too talk about abuses, but what I say is that on the old ones–very real—they superimposed others—very detestable. They talk to me about local tyrants brought to reason; but I note that in general the old tyrants get on very well with the new ones, and that there has been established between them, to the detriment of the people, a circuit of mutual services and complicity. They talk to me about civilization, I talk about proletarianization and mystification. For my very part, I make a systematic defense of the non-European civilizations. Every day that passes, every denial of justice, every beating by the police, every demand of the workers that is drowned in blood, every death from COVID-19, every scandal that is hushed up, every punitive expedition, every police van, every gendarme and every militiaman, brings home to us the value of our old societies. #RandolphHarris 3 of 18

They were communal societies, never societies of the many for the few. They were societies that were not only ante-capitalist, as has been said, but also anti-capitalist. They were demonstrative societies, always. They were cooperative societies, fraternal societies. I make a systematic defense of the societies destroyed by imperialism. They were the fact, they did not pretend to be the idea; despite their faults, they were neither to be hated nor condemned. They were content to be. In them, neither the word failure not the word avatar had any meaning. They kept hope intact. Whereas those are the only words that can, in all honesty, be applied to the European enterprises outside Europe. My only consolation is that periods of colonization pass, that nations sleep only for a time, and the peoples remain. For my part, I search in vain for the place where I could have expressed such views: where I ever underestimated the importance of Europe in the history of human thought; where I ever preached a return to any kind; where I ever claimed that there could be a return. The truth is that I have said something very different: to wit that the great historical tragedy of Africa has been not so much that it was too late in making contact with the rest of the World, as the manner in which that contact was brought about. Europe began to propagate at a time when it had fallen into the hands of the most unscrupulous financiers and captains of industry. #RandolphHarris 4 of 18

It was our misfortune to encounter that particular Industrialization on our path, and Industrialization is responsible before the human community for the highest heap of corpses in history. In another connection, in judging colonization, I have added that Europe has gotten on very well indeed with all the local feudal lords who agreed to serve, woven a villainous complicity with them, rendered their tyranny more effective and more efficient, and that it has actually tended to prolong artificially the survival of local past in their most pernicious aspects. I have said—and this is something very different—that colonialist Europe has grafted modern abuse onto ancient injustice, hateful racism onto old inequality. That if I am attacked on the grounds of intent, I maintain that colonialist Europe is dishonest in trying to justify its colonizing activity a posteriori by the obvious material progress that has been achieved in certain fields under the colonial regime—since sudden change is always possible, in history as elsewhere; since no one knows at what stage of material development these same countries would have been if Europe had not intervened; since the technical outfitting of Africa and Asia, their administrative reorganization, in a word, their “Europeanization,” was (as is proved by the example of Japan) in no way tied to the European occupation. #RandolphHarris 5 of 18

This is because Europeanization of the non-European continents could have been accomplished otherwise than under the heel of European occupation. Since the Europeanization of the non-European continents could have been accomplished otherwise than under the heel of Europe; since this movement of Europeanization was in progress; since it was even slowed down; since in any case it was distorted by the European take over. The proof is that at present it is the indigenous peoples of Africa and Asia who are demanding schools, and colonialist Europe which refuses them; that it is the African who is asking for ports and roads, and colonialist Europe which is insufficiently on this score; that it is the colonized person who wants to move forward, and the colonizer who holds things back. Another fear born of the protective structure is a fear of exposure. Its sources lies in the many pretenses that go into the development and maintenance of the structure itself. These will be described in connection with the impairment of moral integrity brought about by unresolved conflicts. For our present purpose we need only point out that a neurotic person wants to appear, both to oneself and others, different from what one really is—more harmonious, more rational more generous, or powerful, or ruthless. It would be hard to say whether one is more afraid of being exposed to oneself or to others. #RandolphHarris 6 of 18

Consciously, it is others one is most concerned about, and the more one externalizes one’s fear the more anxious one is that others should not find one out. If only others can be kept in the dark, one may say in that case that what one thinks of oneself does not matter; one’s own discovery of one’s failings can take in one’s stride. That is not so, but it is the way one feels consciously and indicates the degree to which externalization is present. Fear of being exposed may either appear as a nebulous feeling that one is a bluff or may be attached to some particular quality only remotely associated with what one is really bothered about. A person may be afraid that one is not as intelligent, as competent, as well educated, as attractive as one is believed to be, so shifting the fear to qualities that do not reflect on one’s character. Thus a patient recalled that in his early adolescence he was haunted by the fear that his being at the head of his class was due entirely to bluffing. Each time he changed schools he was sure that this time he would be found out, and the fear persisted even when again he captured the top rank. His feeling puzzled him, but he was unable to put his finger on the cause of it. He could not gain an insight into his problem because he was on the wrong track: his fear of exposure did not at all concern his intelligence but had merely been shifted to that sphere. #RandolphHarris 7 of 18

In reality it concerned his unconscious pretense of being a good fellow who did not care about grades, whereas the fact was that he was obsessed by a destructive need to triumph over others. This illustration leads to a pertinent generalization. Fear of being a bluff is always related to some objective factor, but it is usually not the one the person oneself thinks it is. Symptomatically, its outstanding expression is blushing or a fear of blushing. Since it is an unconscious pretense that the patient fears will be disclosed, the analyst will make a serious mistake if, noting the patient’s fear of being found out, he searches for some experience that he thinks the latter is ashamed of and is hiding. However, the patient may not be holding back anything of the ort. What happens then is that one becomes more and more fearful that there must be something particularly bad in one which one is unconsciously loath to reveal. Such a situation is conductive to self-condemnatry scrutiny but not to constructive work. One will perhaps go into further detail about episodes of pleasures of the flesh or destructive impulses. However, the fear of exposure will remain so long as the analyst fails to recognize that the patient is caught in a conflict and that one oneself is working on only one aspect of it. #RandolphHarris 8 of 18

Fear of exposure can be provoked by any situation which—to the neurotic—means being out to a test. This would include starting a new job, making new friends, entering a new school, examinations, social gatherings, or any kind of performance that might make one conscious even if it is no more than taking part in a discussion. Frequently what is consciously conceived as a fear of failure actually has to do with exposure, and hence is not allayed by success. The person will merely feel that one “got by” this time, but what about the next? And if one should fail, one will only be the more convinced that he has always been a bluff and that this time one was caught. One consequence of such a feeling is shyness, particularly in any new situation. Another is wariness in the face of being liked or appreciated. The person will think, consciously or unconsciously: “They like me now, but if they really knew me, they would feel otherwise.” Naturally this fear plays a role in analysis, whose explicit purpose is to “find out.” Every new fear requires a new set of defenses. Those erected against fear of exposure fall into opposite categories and hinge on the whole character structure. On the other hand, there is a tendency to avoid test situations of any kind; and if they cannot be avoided, to be reserved, self-controlled, and wear an impenetrable mask. #RandolphHarris 9 of 18

On the other than, there is an unconscious attempt to become so perfect a bluff that exposure need not be feared. The latter attitude is not defensive alone: magnificent bluffing is also used by individuals of the aggressive type who live vicariously, as a means of impressing those whom they wish to exploit; any attempt to question them, then, will be met by a wily counterattack. I refer here to openly sadistic persons. We shall see later how this trait fits in with the entire structure. We shall understand the fear of exposure when we have answered two questions: What is a person afraid to disclose? and, What is it that one fears in case one should be exposed? The first we have already answered. In other to answer the second we must deal with still another fear emanating from the protective structure, the fear of disregard, humiliation, and ridicule. While the ricketiness of the structure is responsible for the fear of disturbed equilibrium, and the unconscious fraudulence involved breeds fear of exposure, the fear of humiliation comes from an injured self-esteem. We have touched on this matter in other connections. Both the creation of an idealized image and the process of externalization are attempts at repairing damaged self-respect, but as we have seen, both only injure it still further. #RandolphHarris 10 of 18

If we take a bird’s eye view of what happens to self-esteem in the course of a neurotic development, we come upon two pairs of seesaw processes. While the level of realistic self-esteem falls, up comes an unrealistic pride-pride in being so good, so aggressive, so unique, so omnipotent or omniscient. On the other seesaw we find a dwarfing of the neurotic’s actual self counterweighted by the raising of others to the stature of giants. Through the eclipse of large areas of the self by repression and inhibition as well as by idealization and externalization, the individual loses sight of oneself; one feels, if one does not actually become, like a shadow without weight or substance. And meanwhile one’s need of others and one’s fear of them make them not only more formidable to one but more necessary. Hence one’s center of gravity comes to rest more in others than in oneself and one concedes to them prerogatives that are rightly one’s own. Its effect is to give their evaluation of oneself undue important, while one’s own self-evaluation loses significance. This lends to the opinion of others an overwhelming power. The above sets of process taken together account for the neurotic’s extreme vulnerability to disregard, humiliation and ridicule. And these processes are so much a part of every neurosis that hypersensitivity in this respect is most common. #RandolphHarris 11 of 18

If we are cognizant of the manifold sources of the fear of disregard we can see that to remove or even diminish it is no simple task. It can recede only to the extent that the entire neurosis recedes. In general, the consequence of this fear is to set the neurotic apart from others and make one hostile to them. However, more important is its power to clip the wings of those afflicted with it so any strong degree. They do not dare to expect anything of others or to set high goals for themselves. They do not dare to approach people who seem superior to them in any way; they do not dare to express an opinion even though they may have a real contribution to make; they do not dare to exercise creative abilities even when they have them; they do not dare to make themselves attractive, to try to impress, to seek a better position, and so on and so on. When tempted to reach out in any of these directions the ghastly prospect of ridicule holds them back and they take refuge in reserve and dignity. More imperceptible than the fears we have described in one that may be regarded as a condensation of all of them as well as of other fears that arise in a neurotic development. This is the fear of changing anything in oneself. Patients react to the idea of changing by adopting either of two extreme attitudes. #RandolphHarris 12 of 18

The two attitudes range from they either leave the whole subject nebulous, feeling that a change will occur by some sort of miracle at some hazy future time, or they attempt to change too rapidly, with too little understanding. In the first instance they harbour a mental reservation that catching a glimpse of a problem or admitting a frailty should be enough; the idea that in order to fulfill themselves they must actually change their attitudes and drives comes as a shock to them and makes them uneasy. They cannot help seeing the validity of the proposition, but unconsciously they reject it all the same. The reverse position amounts to an unconscious pretense of changing. It is in part wishful thinking, growing out of the patient’s intolerance of any imperfection in oneself; but it is also determined by one’s unconscious feeling of omnipotence—the mere wish to have a difficulty disappear should be enough to dispel it. Behind the fear of changing are qualms about changing for the worse—that is, losing one’s idealized image, turning into the rejected self, becoming like everybody else, or being left by analysis an empty shell; terror of the unknown, of having to relinquish safety devices and satisfactions hitherto gained, particularly those of chasing after phantoms that promise solution; and finally a fear of being unable to change—a fear that will be better understood when we come to discuss the neurotic’s hopelessness. #RandolphHarris 13 of 18

All these fears spring from unresolved conflicts. However, because we must expose ourselves to them if we want eventually to find integration, they also stand as a hindrance to our facing ourselves. They are the purgatory, as it were, through which we must wander before we can attain salvation. The faith of both the New and the Old Testament is selective, subtracting people from the kingdom of this World and adding them to that of Heaven. It leaves people in the World but takes care to make one not of the World where one lives as a stranger and pilgrim inhabiting no permanent city. It united one to the holy community of the World. In this Church there is neither Jew nor Gentile, neither male nor female, but only if one has abandoned a World where Jews and Gentiles are foes, and male and female try to dominate each other. Faith implies separation: a person from one’s brother, a daughter from her mother. However, we also focus on a different type of faith. A faith where instead of erecting the holy community out of the World, it sees the whole World as already being the holy community. Nobody escapes it. All, even unawares, belong to it. Is this still the Christian faith? Ephraim and Syria wage war against Judah—Christ will be born of a virgin—Compare Isaiah 7. About 559-545 Before Christ. #RandolphHarris 14 of 18

“And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin, king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying: Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah: Go forth now to meet Ahaz, thou and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field: and say unto him: Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying: Let us go up against Judah and vex it, and let us make a breach therein for us, and set a king in the midst of it, yea, the son of Tabeal. Thus saith the Lord God: It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus, Rezin; and within threescore and five years shall Ephraim be broken that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe surely ye shall not be established. #RandolphHarris 15 of 18

“Moreover, the Lord spake again unto Ahaz, saying: Ask thee a sigh of the Lord thy God; ask it either in the depths, or in the heights above. But Ahaz said: I will not ask, neither will I tempt the Lord. And he said: Hear ye now, O house of David; is it a small thing for you to weary people, but will ye weary my God also? Therefore, the Lord himself shall give you a sign—Behold, a virgin shall conceive, and shall bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil and to choose the good. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kinds. The Lord shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come from the day that Ephraim departed from Judah, the king of Assyria. And it shall come to pass in that day that they Lord shall hiss for the fly that is in the uttermost part of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the holes of the rock, and upon all thorns, and upon all bushes. In the same day shall the Lord have with a razor that is hired, by them beyond the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard. #RandolphHarris 16 of 18

“And it shall come to pass in that day, a man shall nourish a young cow and two sheep; and it shall come to pass, for the abundance of milk they shall give he shall eat butter; for butter and honey shall every one eat that is left in the land. And it shall come to pass in that day, every place shall be, where there were a thousand wines at a thousand silverlings, which shall be for briers and thorns. With arrows and with bows shall people come thither, because all the land shall become briers and thorns. And all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns; but it shall be for the sending forth of oxen, and the treading of lesser cattle,” reports 2 Nephi 17.1-25. Almighty Lord our God, direct our steps into the way of peace, and strengthen out hearts to obey They commands: may the Day-spring visit us from on high, and give light to those who sit in darkness and the shadow of death; that they may adore Thee for Thy sweetness, Who are the blessed Lord God of Israel. Father of Jesus, dawn returns but without thy light within no outward light can profit; give me the saving lamp of thy Spirit that I may see thee, the God of my salvation, the delight of my soul, rejoicing over me in love. #RandolphHarris 17 of 18

I commend my heart to Thy watchful care, for I know its treachery and power; guard its every portal from the wily enemy, give me quick discernment of His deadly arts, help me to recognize His bold disguise as an Angel of light, and bid Him begone. May my words and works allure others to the highest walks of faith and love! May loiterers be quickened to greater diligence by my example! May Worldlings be won to delight in acquaintance with thee! May the timid and irresolute be warned of coming doom by my zeal for Jesus! Cause me to be a mirror of Thy grace, to show others the joy of Thy service, may my lips be well-tuned cymbals sounding Thy praise, let a halo of Heavenly-mindedness sparkle around me and a lamp of kindness Sunbeam my path. Teach me the happy art of attending to things temporal with a mind intent on things eternal. Send me forth to have compassion on the ignorant and miserable. Help me to walk as Jesus walked, my only Saviour and perfect model, His mind my inward guest, His meekness my covering garb. Let my happy place be amongst the poor in spirit, my delight the gentle ranks of the meek. Let me always esteem others better than myself, and find in true humility an heirdom to two Worlds. #RandolphHarris 18 of 18

Cresleigh Homes

Welcome to #BrightonStation! In today’s blog post we want to reacquaint you all with our community at #CresleighRanch. Pictured here is Home Site 78, a Residence 4 home that is available for move in! 🏡 Read more about it on today’s post. Link in bio. 👉 https://cresleigh.com/brighton-station/home-site-78/

#CresleighHomes

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

May 8, 2020 12:24 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Cresleigh Homes

Here you can see how spacious your #BrightonStation Residence 3 backyard will be. 😍 There is plenty of patio space to relax, and even more space to create the backyard of your dreams! Additionally, Residence 3 also has 4 bedrooms, 3.5 bathrooms, over a spacious 2,757 square feet. Interactive floor plan and virtual tour on our website. Link in bio. https://youtu.be/yQTnZ0oO2OE

#CresleighRanch
#CresleighHomes

But the Flower-Fed Buffaloes of the Spring Left Us Long Ago!

April 25, 2020 12:31 am

Plant the seeds of expectation in your mind; cultivate thoughts that anticipate achievement. Believe in yourself as being capable of overcoming all obstacle and weaknesses. There are high spots in all of our lives and most of them come about through encouragement from someone else. Encouragement is oxygen for the soul. There was a brief two-day seminar with Otto Rank, and I found his therapy (not in his theory) he was emphasizing some of the things I had begun to learn. I felt stimulated and confirmed. I employed a social worker, trained in Rankian “relationship therapy” at the Philadelphia School of Social Work, and learned much from her. So my views shifted more an more. At Ohio State University, I was greatly enriched as I presented my views of clinical work to bright and questioning graduate students. Here too, I began to realize that I was saying something new, perhaps even original, about counseling and psychotherapy. My dream of recording therapeutic interviews came true, helping to focus my interest on the effects of different responses in the interview. This led to a heavy emphasis on technique—the so-called nondirective technique. #RandolphHarris 1 of 24

However, I was finding that this new-found trust in my client and this capacity for exploring and resolving his problems reached out uncomfortably into other areas. If I trusted my clients, why did I not trust my student? If this was fine for the individual in trouble, why not for a staff group facing problems? I found that I had embarked not on a new method of therapy, but a sharply different philosophy of living and relationships. Controversies over the multiculturalism have been bitter and divisive. Proponents claim that a multicultural curriculum, for example, can facilitate an appreciation for diversity, increase tolerance, and improve relations between and among racial and ethic groups. Opponents claim that multicularualists devalue or relativize core national values and beliefs, shamelessly promote “identity politics,” and unwittingly increase racial tensions. Multiculturalism is often posed as the celebration of “differences” and unique form of material culture expressed, for example, in music, food, dance, and holidays. Such an approach tends to level the important differences and contradictions within and among racial and ethnic groups. Different groups possess different forms of power—the power to control resources, the power to push political agenda, and the power to culturally represent themselves and other groups. #RandolphHarris 2 of 24

Different groups also have distinct perceptions of group position, which are related to, and implicated, in the organization of power. Some scholars and activists have defined racism as “prejudice plus power.” Using this formula, they argue that people of colour cannot be racist because they do not have power. However, things are not that simple. In the post-Civil Rights era, some marginalized racial groups have carved out a degree of power in select urban areas—particularly with respect to administering social services and distributing economic resources. This has led, in cities like Oakland and Miami, to conflicts between different ethnic groups over educational programs, business opportunities, and political power. We need to acknowledge and examine the historical and contemporary differences in power that different groups possess. White Americans do not experience their ethnicity as a definitive aspect of their social identity. Rather, they perceive it dimly and irregularly, picking and choosing among its varied strands that allow them to exercise an “ethnic option.” Ethnicity is flexible, symbolic, and voluntary for most White respondents in ways that it is not for non-White. #RandolphHarris 3 of 24

The loose affiliation with specific European ethnicities does not necessarily suggest the demise of any coherent group consciousness and identity. In the twilight of ethnicity, White racial identity may increase in salience. Indeed, in an increasingly diverse workplace and society. Whites experience a profound racialization. The racialization process foe White is evident on many college/university campuses as White student encounter a heightened awareness of race, which calls their own identity into question as every culture in America tries to define what is the true American race. With national security debates and security measure being put in place, Latino are trying harder to assert their heritage as the true Americans. Some Whites are feeling isolated because they have been taught to be more accepting of other cultures, while they see their heritage being stripped away with antique statues being ripped down and destroyed. Other White see this as a time to ban together and assert their supremacy by joining law enforcement and targeting other ethnic groups to ensure their demise. Blacks feel they never had the choice to be American or not and have been used to support and build this country and are being replaced by preferred immigrants who get treated better and more government support than anyone else. #RandolphHarris 4 of 24

For many Blacks, they have always felt like an outside group, while they understand that Britney Spears is the American Dream. She represents the true American with her blonde hair, blue eyes and red blood. In fact, the colours of the flag establish White identity, the red is for their blood, the white for their blonde hair and the blue for the colour of their eyes. And due to the fact that Britney Spears is one of the most influential and noticeable Americans Worldwide, many believe this is why she has suffered so many hardships. People are mad at Americans and America and took their frustration out of her. However, it is not only because of her heritage, but also because she achieved the American Dream at a young age by working hard, while other face oppression they cannot seem to overcome. Asians are kind of an outlier because their test scores, incomes, and educational levels, on average, tend to the be the highest of any group and their families tend to support each other, which creates a level of envy and people blame them for disasters they may not be responsible for. However, Eastern Europeans are becoming known for appealing to Japan for their IT skills. While America borrows heavily from China, if we are so concerned about national security, would it not make more sense to print our own money and potentially face hyperinflation, than to sell out and give other countries influence in our government? #RandolphHarris 5 of 24

Focus group interviews with White students at the University of California, Berkeley, reveals many of the themes and dilemmas of White identity in the current period: the “absence” of a clear culture and identity, the perceived “disadvantages” of being White with respect to the distribution of resources, and the stigma of being perceived as the “oppressors of the nation.” Such comments underscore the new problematic meanings attached to “White,” and debates about the meaning will continue, and perhaps deepen, in the years to come, fueled by such social issues as affirmative action, English-only initiatives, and immigrations policies. President Trump is having such a hard time keep the nation together because democrats are playing the victim cards and trying to seem like they are the saviour or our nation by pretending to care about people who have illegally immigrated to America. When the only reason they are supporting people, who have illegally immigrated, is to get more votes and stay in office. It is the same reason American had its first “Black” president and why Joe Biden is running with a woman. These are gimmicks to appeal to marginalized groups to stay in power. #RandolphHarris 6 of 24

Racial meanings are profoundly influenced by state definitions and discursive practices. They are also shaped by interaction with prevailing forms of gender and class formation. An examination of both these topics reveals the fundamental instability of racial categories, their historically contingent character, and the ways they articulate with other axes of stratification and “difference.” Extending this understanding, it is crucial to relate to racial categories and meanings to concepts of racism. The idea of “race” and its persistence as a social category is only given meaning in a social order structured by forms of inequality—economic, political, and cultural—that are organized, to a significant degree, along racial lines. We know that no one ever seizes power with the intention of relinquishing it. Power is not a means; it is an end. One does not establish a dictatorship in order to safeguard a revolution; one makes the revolution in order to establish the dictatorship. The object is persecution is persecution. The object of torture is torture. The object of power is power. Power is a collective. The individual only has power in so far as one ceases to be an individual. Alone—free—the human being is always defeated. However, if one can make a complete, utter submission, if one can escape from one’s identity, if one can merge oneself to a political party so one is that party, the one is all-powerful and immortal. #RandolphHarris 7 of 24

Power is power over human beings. Over the body—but, above all, over the mind. Obedience is not enough. Unless one is suffering, how can you be sure he or she is obeying your will and not one’s own? Power is inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing. Do you begin to see, then, what kind of World we are creating? It is the exact opposite of the Utopias that the old reformers imagined. It is a World of fear, social distance, treachery, and torment. A World of trampling and being trampled upon, a World which will grow not less but more merciless as it refines itself. Progress in our World will be progress toward more pain. The ancient civilizations were founded upon justice and love. Ours is founded upon hatred. In our World there will be no emotions except fear, rage, triumph, and self-abasement. Everything else we shall destroy—everything. Already we are breaking down the habits of thought which survived from before the Revolution. We have cut links between child and parent, and between man and man, and between man and woman. No one dares trust a wife or a child or a friend any longer. Are you beginning to realize what that World will be like? The fictional news media is already playing ticks with reality. #RandolphHarris 8 of 24

The process of creating an unreal reality is conscious, or else it would not be carried out with sufficient precision, but it also has to be unconscious, or it would bring with it a feeling of falsity and hence of guilt. The media and many politicians use conscious deception while retaining the firmness of purpose that goes with complete honesty. To tell deliberate lies while genuinely believing them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one denies—all this is indispensably necessary. The lie is always a leap ahead of the truth. All past oligarchies have fallen from power either because they ossified or because they grow soft. This is why democrats make illegal immigration seem like it is about helping innocent women and children, but with people coming into this nation without being screened, you have no idea what diseases or viruses they may be carrying nor what their true purposes are. And the same people that support illegal immigration and the same exact people that want to keep Americans locked in their homes to “flatten the curve,” of economic prosperity. #RandolphHarris 9 of 24

Governments fail because either they become stupid and arrogant or fail to adjust themselves to the changing circumstances, and were overthrown, or they became liberal and cowardly, made concessions when they should have used force, and once again were overthrown. They fell, that is to say, either through consciousness or through unconsciousness. If one is to rule, and to continue ruling, one must be able to dislocate the sense of reality. For the secret of rulership is to combine a belief in one’s own infallibility with the power to learn from past mistakes. World-conquest is believed in most firmly by those who know it to be impossible. Manifest destiny tells us that the World will be one big American Dream, and do you want it to be a World with too many government restrictions and social policies or one of Capitalism, where people are allowed to have freedom, work, earn money and achieve success? Or do you want the government to limit your success and make you shared the fruits of your labour with people who sit around eating, sleeping, rolling around in the bed gossiping, and partying all night? Some of these issues I worked out while at Ohio State, and when I was given an opportunity to start a new Counseling Center at the University of Chicago, setting my own policies and selecting my own staff, I was ready to formulate and act on what was for me a new approach to human relationships. #RandolphHarris 10 of 24

I have come to trust the capacity of persons to explore and understand themselves and their troubles, and to resolve those problems, in any close, continuing relationship where I can provide a climate of real warmth and understanding. I am going to venture to put the same kind of trust in a staff group, endeavouring to build an atmosphere in which each is responsible for the actions of the group as a whole, and where the group has a responsibility to each individual. Authority has been given to me, and I am going to give it completely to the group. I am going to experiment with putting trust in students, in class groups, to choose their own directions and to evaluate their progress in terms of their own choosing. The depth of thought is a part of the depth of life. Most of our life continues on the surface. We are enslaved by the routine of our daily lives, in work and pleasure, in business and recreation. We are conquered by innumerable hazards, both good and evil. We are more drive than driving. We do not stop to look at the height above us, or to the depth below us. We are always moving forward, although usually in a circle, which finally beings us back to the place from which we fist moved. #RandolphHarris 11 of 24

We are in constant motion and never stop to plunge into the depth. We talk and talk and never listen to the voices speaking to our depth and from our depth. We accept ourselves as we appear to ourselves, and do not care what we really are like. Like a tidal wave, we injure our souls by the speed with which we move on the surface; and then we rush away, leaving our bleeding souls alone. We miss, therefore, our depth and our true life. And it is only when the picture that we have of ourselves breaks down completely, only when we find ourselves acting against all the expectations we had derived from that picture, and only when an Earthquake shakes and disrupts the surface of our self-knowledge, that we are willing to look into a deeper level of our being. Rage at oneself is externalized in three main ways. Where giving vent to hostility is uninhibited, anger is easily thrust outward. It is turned then against others and appears either as irritability in general or as a specific irritation directed at the very faults in others that the person hates in oneself. An illustration may make this clear. A patient complained of her husband’s indecision. Since the indecision concerned a trivial matter, her vehemence was directly out of proportion. #RandolphHarris 12 of 24

Knowing her own indecision, I suggested that she had revealed how mercilessly she condemned this in herself. Whereupon she suddenly felt an insane rage, with her impulse to tear herself to pieces. The fact that in her idealized image she was a tower of strength made it impossible for her to tolerate any weakness in herself. Characteristically enough, this reaction, in spite of its highly dramatic nature, was completely forgotten at the next interview. She had seen the externalization in a flash but was not yet ready to relinquish it. The second way takes the form of an incessant conscious or unconscious fear or expectation that the faults which are intolerable to oneself will infuriate others. A person may be so convinced that certain behaviour on one’s part will arouse profound hostility that one may be honestly bewildered if no hostile response is encountered. A patient, for instance, whose idealized image contained elements of wanting to be as good as Prince Lestat in Anne Rice’s Blood Canticle, was greatly astonished to find that whenever she took a firm stand or even expressed anger, people like her better than when she acted like a saint. As one would guess from this kind of idealized image, the patient’s predominant tend was compliance. Issuing originally from her need for closeness to others, it was greatly reinforced by her excitation of hostile response. #RandolphHarris 13 of 24

Increased compliance is in fact one of the major consequences of this form of externalization, and illustrates how neurotic trends continually augment each other in a vicious circle. Compulsive compliance is increased because the idealized image, containing in this configuration elements of saintliness, drives the person to greater self-effacement. The resulting hostile impulses then arouse rage against the self. And the externalization of the rage, leading to an increased fear of others, in turn reinforces compliance. The third way of externalizing rage is to focus on bodily disorders. Rage against the self, when not experienced as such, apparently created physical tensions of considerable severity, which may appear as intestinal maladies, headaches, fatigue, and so on. It is illuminating to see how all these symptoms disappear with the speed of lightening as soon as the rage itself is consciously felt. One may be in doubt whether to call these physical manifestations externalization or to regard them merely as physiological consequences of repressed rage. However, one can hardly separate the manifestations from the use patients make of them. As a rule they are more than eager to ascribe their psychic troubles to their bodily ailments and these in turn to some external provocation. #RandolphHarris 14 of 24

There is nothing psychically wrong with them, they are interested to prove; they just suffer from intestinal trouble due to wrong diet, or from fatigue due to overwork, or from rheumatism due to damp air, and so on. As to what the neurotic accomplishes by externalizing one’s rage, the same may be said here as in the case of self-contempt. One additional consideration should, however, be mentioned. The lengths to which such patients go will not be fully understood unless one is cognizant of the real danger attached to these self-destructive impulses. The patient cited in the first example had only a momentary impulse to hear herself to pieces, but psychotics may really carry it through and mutilate themselves. There is a self-destructive instinct. If not for externalization, it is probable that many more suicides would occur. It is understandable that Dr. Freud, being aware of the power of self-destructive impulses, should have postulated a self-destructive instinct (death instinct)—though by this concept he barred the way to a real understanding, and so to an effective therapy. The wisdom of all ages and of all continents speaks about the road to our depth, not the road to our death. It has been described in innumerably different ways. #RandolphHarris 15 of 24

However, all those who have been concerned—mystic and priests, poets and philosophers, simple people and educated people—with that road through confession, lonely self-scrutiny, internal or external catastrophes, prayer, contemplation, have witnessed to the same experience. They have found that they were not what they believed themselves to be, even after a deeper level had appeared to them below the vanishing surface. That deeper level itself became surface, when a still deeper level was discovered, this happening again and again, as long as their very lives, as long as they kept on the road to their depth. All things are said to be seen in God and all things are judged in Him, because by the participation of His light, we know and judge all things; for the light of natural reason itself is participation of the divine light; as likewise we are said to see and judge of sensible things in the Sun, for example, by the Sun’s light. The lessons of instruction can only be seen as it were by their own Sun, namely God. As therefore in order to see a sensible object, it is not necessary to see the substance of the Sun, so in like manner to see any intelligible object, it is not necessary to see the essence of God. Intellectual vision is of the things which are in the soul by their essence, as intelligible things are in the intellect. #RandolphHarris 16 of 24

And thus God is in the souls of the blessed; not this is He in our soul, but by presence, essence and power. Jacob recounts Jewish history: the Babylonian captivity and return; the ministry and crucifixion of the Holy One of Israel; the help received from the Gentiles; and the Jews’ latter0day restoration when they believe in the Messiah. About 559-545 Before Christ. “The words of Jacob, the brother of Nephi, which he spake unto the people of Nephi: Behold, my beloved brethren, I, Jacob, having been called of God and ordained after the manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety, behold ye know that I have spoken unto you exceedingly many things. Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you will all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the World. And now, behold, I would speak unto you concerning things which are, and which are to come; wherefore, I will read you the words of Isaiah. #RandolphHarris 17 of 24

“And they are the words which my brother desired that I should speak unto you. And I speak unto you for your sakes, that ye may learn and glorify the name of your God. And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel. And there are many things which have been spoke by Isaiah which may be likened unto you, because ye are of the house of Israel. And now, these are the words: Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their faces towards the Earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me. And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive. Nevertheless, the Lord has shown unto me that they should return again and again. #RandolphHarris 18 of 24

“And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should scourge him and crucify him, according to the words of the Angel who spoke unto me. And after they have hardened their hearts and stiffened their necks against the Holy One of Israel, behold, the judgments of the Holy One of Israel shall come upon them. And the day cometh that they shall be smitten and afflicted. Wherefore, after they are driven to and fro, for thus saith the Angel, many shall be afflicted in the flesh, and shall not be suffered to perish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated; nevertheless, the Lord will be merciful unto them that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance. And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to the great and abominable church, they shall be saved; for the Lord God will fulfill his covenants which he has made unto his children; and for this cause the prophet has written these things. #RandolphHarris 19 of 24

“Wherefore, they that fight against Zion and the covenant people of the Lord shall lick of the dust of their feet; and the people of the Lord shall not be ashamed. For the people of the Lord are they who wait for him; for they still wait for the coming of the Messiah. And behold, according to the words of the prophet, the Messiah will set himself again the second time to recover them; wherefore, he will manifest himself unto them in power and great glory, unto the destruction of their enemies, when that day cometh when they shall believe in him; and none will he destroy that believe in him. And they that believe not in him shall be destroyed, both by fire, and by tempest, and by Earthquakes, and by bloodsheds, and by pestilence, and by famine. And they shall know that the Lord is God, the Holy One of Israel. For shall the prey be taken from the mighty, or the lawful captive delivered? However, thus saith the Lord: Even the captives of the might shall be taken away, and the prey of the terrible shall be delivered; for the Mighty God shall deliver his covenant people. #RandolphHarris 20 of 24

“For thus saith the Lord: I will content with them that contendeth with thee—and I will feed them that oppress thee, with their own flesh; and they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob,” reports 2 Nephi 6.1-18. Lord, have mercy upon your children. Christ, have mercy upon your people. Lord, have mercy upon humanity. O Christ, hear us. Be merciful, please Spare us, O Lord. Be merciful, Deliver us, O Lord. From all evil, O Lord, deliver us. From our sin; from unholy thoughts; from pain and anguish; from the snares of the devil; from the power of demons; from all tribulation at this time; from everlasting damnation; from Thine exceedingly dreadful wrath; by the mystery of Thy holy Incarnation; by Thine Advent; by Thy Nativity; by Thy Baptism; by Thy Passion and Cross; by Thy glorious Resurrection; by Thy wonderful Ascension; by the grace of the Holy Ghost the Comforter; in the hour of his departure; we sinners do beseech Thee to hear us; that Thou remove from us Thy wrath; We beseech Thee to hear us, O Lord. That it may please Thee to give us a humbled and contrite heart; that it may please Thee to give us a fountain of tears, that it may please Thee to give us perfect faith, hope, and love. #RandolphHarris 21 of 24

We beseech thee that Thou wouldest take away from us all murmuring and impatience; that it may please Thee mercifully to raise us from the bed of sickness; that it may please Thee to restore us in health and safety to Thy holy Church; that it may please Thee to give us pardon of all sins; that it may please Thee to give us Thy grace; that it may please Thee to give us eternal life; that it may please Thee to bless us with Thy holy right hand; Son of God; O lamb of God, that takest away the sins of the World; have mercy upon us, and upon the Earth, O Lord. O Lover of Thy people, Thou hast placed my whole being in the hands of Jesus, my redeemer, commander, husband, friend, and carest for me in Him. Keep me holy, harmless, undefiled, separate from sinners; may I not know the voice of strangers, but go to Him where He is, and follow where He leads. Thou hast bathed me once for all in the sin-removing fountain, cleanse me now from this day’s defilement, from its faults, deficiencies of virtue, harmful extremes, that I may exhibit a perfect character in Jesus. O Master, who didst wash the disciples’ feet, please be very patient with me, be very condescending to my faults, go on with me till Thy great work in me is completed. #RandolphHarris 22 of 24

I desire to conquer self in every respect, to overcome the body with its affections and lusts, to keep under my flesh, to guard my humahood from all grosser sins, to check the refined power of my natural mind, to live entirely to Thy glory, to be deaf to unmerited censure and the praise of humans. Nothing can hurt my new-born inner human, it cannot be smitten or die; nothing can mar the dominion of Thy Spirit within me; it is enough to have Thy approbation and that of my conscience. Keep me humble, dependent, supremely joyful, as calm and quiet as a nursing child, yet earnest and active. I wish not so much to do as to be, and I long to be like Jesus; if Thou dost make me right I shall be right; Lord, I belong to Thee, make me worthy of Thyself, please. Our natural knowledge begins from sense. Hence our natural know can go as far as it can be led by sensible things. However, our mind cannot be led by sense so far as to see the essence of God; because the sensible effects of God do not equal the power of God as their cause. Hence from the knowledge of sensible things the whole power of God cannot be known; nor therefor can His essence be seen. #RandolphHarris 23 of 24

However, because they are His effect and depend on their cause, we can be led from them so far as to know of God, whether He exits, and to know of Him what must necessarily belong to Him, as first cause of all things, exceeding all things caused by Him. Hence we know that God’s relationship with creatures so far as to be the cause of them all; also that creatures differ from Him, inasmuch as He is not in any way part of what is caused by Him; and that creatures are not removed from God by reason of any defect on His part, but because He superexceeds them all. Reason cannot reach up to simple form, so as to know “what it is,” but it can know “whether it is.” God is known by natural knowledge through the images of his effects. As the knowledge of God’s essence is by grace, it belongs only to the good; but the knowledge of Hum by natural reason can belong both good and bad; and hence Augustine says, retracting what he had said before: “I do not approve what I said in prayer, ‘God who willest that only the pure should know truth.’ For it can be answered that many who are not pure can know many truths,” for example by natural reason. #RandolphHarris 24 of 24

Cresleigh Homes

The best part about living in a Cresleigh home is the #FlexSpace because it’s just that—flexible! 🙌 So while we continue to shelter-in-place, we want to give you some tips to easily use this space as a home gym! 🏋️‍♀️ Check out our blog post to get all the details. Link in bio! https://linktr.ee/cresleighhomes

Catch them doing something right! If you can catch people doing something well, no matter how small it may seem, and beneficially reinforce them for doing it, they will continue to grow in a righteous direction.
#CresleighHomes

Have I Ever Loved Anyone? I Do Not Really think I Have Ever Loved Anyone!

April 1, 2020 11:51 pm

May we never let the things we cannot have, or do not have, or should not have, spoil our enjoyment of the things we do have and can have. As we value our happiness, let us not forget it, for one of the greatest lessons in life is learning to be happy without the thing we cannot or should not have. “Rejoice always, pray without ceasing, in everything give thanks,” reports 1 Thessalonians 5.16-18. “In everything give thanks.” These are the words that we want to make the center of our meditation. Do we need this admonition? Is not “thank you” one of the most frequently employed phrases in our language? We use it constantly for the smallest services performed, for a friendly word, for every word praising ourselves and our acts. We use it whether we are grateful or not. Saying thanks has become a form that is employed with or without feeling. When we mean it, we must therefore say it with great emphasis and in strong words. Anyone who observes the behavior of religion groups—ministers as well as laymen—is familiar with their inclination to say “thank you” to God almost as often as to their neighbors. It seems important, therefore, to ask the reason for this behavior towards humans and God. Why do we thank? What does it mean to give thanks and to receive thanks? Can this event of our daily life, and of daily religious life, be understood in its depth and elevated above automatic superficiality? #RandolphHarris 1 of 19

If this proves possible, we might discover that the simple “thank you” can tell us much about what we are withing ourselves and our World. We might find that one of the most used and abused words of our language can become a revelation of the deeper levels of our being. When we ponder the experiencing and giving of love, which is related to giving thanks, I think of one governmental executive in a group in which I participated, a man with high responsibility and excellent technical training as an engineer. At the first meeting of the group he impressed me, and I think others, as being cold, aloof, somewhat bitter, resentful, and cynical. When he spoke of how he ran his office, it appeared that he administered it by the book, without any warmth or human feeling. In one of early sessions he was speaking of his wife, and a group member asked him, “Do you love your wife?” He paused for a long time and the questioner said, “O.K. That is answer enough.” The executive said, “No. Wait a minute. The real reason I did not respond was that I was wondering, ‘Have I ever loved anyone?’ I do not really think I have ever loved anyone.” A few days later, he listened with great intensity as one member of the group revealed many personal feelings of isolation and loneliness and spoke of the extent to which he had been living behind a façade. #RandolphHarris 2 of 19

The next morning the engineer said, “Last night I thought and thought about what he told us. I even wept bit myself. I cannot remember how long it has been since I have cried, and I really felt something. I think perhaps what I felt was love.” It is not surprising that before the week was over, I had thought through different ways of handling his growing son, on whom he had been placing very rigorous demands. He had also begun to really appreciate the love his wife had extended to him—love that he now felt he could in some measure reciprocate. Because of having less fear of giving or receiving beneficial feelings, I have become more able to appreciate individuals. I have come to believe that this ability is rather rare; so often, even with our children, we love them to control them rather than loving them because we appreciate them. One of the most satisfying feelings I know—and also one of the most growth-promoting experiences for the other person—comes from appreciating this individual in the same way that I appreciate the Sun changing angles in the sky. If I can let them be, people are just as wonderful as what we call Sunsets. In fact, perhaps the reason we can truly appreciate a Sunset is that we cannot control it. #RandolphHarris 3 of 19

When I look at a Sunset as I did the other evening, I do not find myself saying, “Soften the orange a little on the right hand corner, and put a bit more purple along the base, and use a little more pink in the cloud color.” I do not do that. I do not try to control a Sunset. I watch it with awe as it unfolds. When I can appreciate my staff member, my son, my daughter, my friends, in this same way, I like myself best. I believe this is an attitude of the self-actualized; for me it is a most satisfying one. It is important not to seek any reward, not even being reborn in a paradise. We must seek the welfare of humanity. I seek to enlighten those who harbor wrong thoughts. I cannot help teaching confidence in the laws of life or expressing joy in the inspiration of life. One cannot help making strong affirmations of the Soul’s dominion and power. One is exultant because one is in harmony with the Universe. Saying thanks is not always merely a form of social intercourse. Often we are driven by real emotions; we are almost compelled to thank someone, whether one expects it or not. And sometimes our emotion overpowers us and we say thanks in words much too strong for the gift we have received. This is not dishonest. It is honestly felt in the moment. However, soon afterwards we feel somehow empty, somehow ashamed—not much perhaps, but a little! #RandolphHarris 4 of 19

Occasionally, it also happens that for one moment we feel abundantly grateful. However, since for external reasons, we have no immediate opportunity to express our thanks, we forget it and it never reaches the one to whom we are grateful. Of the ten lepers who were held by Jesus probably none was without abundant gratefulness to Jesus, but only one returned from the priests who whom they had shown themselves to thank Jesus. And Jesus was astonished and disappointed. I have suggested way in which the performance of an individual accentuates certain maters and conceals others. If we see perception as a form of contact and communion, then control over what is perceived is control over contact that is made, and the limitation and regulation of what is shown is a limitation and regulation of contact. There is a relation here between informational terms and ritual ones. Failure to regulate the information acquired by the audience involves possible disruption of the projected definition of the situation; failure to regulate contact involves possible ritual contamination of the performer. It is a widely held notion that restrictions placed upon contact, the maintenance of social distance, provide a way in which awe can be generated and sustained in the audience, in which the audience can be held in a state of mystification in regard to the performer. #RandolphHarris 5 of 19

How far it is possible for a person to work upon others through a false idea of oneself depends upon a variety of circumstances. As already pointed out, the person may be a mere incident with no definite relation to the idea of one, the latter being a separate product of the imagination. This can hardly be except where there is no immediate contact between leader and follower, and partly explains why authority, especially if it covers intrinsic personal weakness, has always a tendency to surround itself with forms and artificial mystery, whose object is to prevent familiar contact and so give the imagination a chance to idealize. The discipline of armies and navies, for instance, very distinctly recognizes the necessity of those forms which separate superior from inferior, and so help to establish an unscrutinized ascendency in the former. In the same way manners are largely used by people of the World as a means of self-concealment, and this self-concealment serves, among other purposes, that of preserving a sort of ascendancy over the unsophisticated. One night the King of Norway told me of his difficulties in face of the republican leanings of the opposition and how careful in consequence he had to be in all he did and said. He intended, he said, to go as much as possible among the people and thought it would be popular if, instead of going in an Ultimate Driving Machines, he and Queen Maud were to use the tramways. #RandolphHarris 6 of 19

I told him frankly that I thought this would be a great mistake as familiarity bred contempt. As a naval officer he would know that the captain of a ship never had his meals with the other officers but remained quite aloof. This was, of course, to stop any familiarity with them. I told him that he must get up on a pedestal and remain there. He could then step off occasionally and no harm would be done. The people did not want a King with whom they could hob-nob but something nebulous like the Delphic oracle. The Monarchy was really the creation of each individual’ brain. Every person liked to think what one would do, if one was King. People invested the Monarch with every conceivable virtue and talent. If they saw the King going about like an ordinary man in the street, they were bound therefore to be disappointed. The logical extreme implied in this kind of theory, whether it is in fact correct or not, is to prohibit the audience from looking at the performer at all, and at times when celestial qualities and powers have been claimed by a performer, this logical conclusion seems to have been put into effect. Of course, in the matter of keeping social distance, the audience itself will often co-operate by acting in a respectful fashion, in awed regard for the sacred integrity imputed to the performer. #RandolphHarris 7 of 19

To act upon the second of these decisions corresponds to the feeling (which also operates elsewhere) that an ideal sphere lies around every human being. Although differing in size in various directions and differing according to the person with whom one entertains relations, this sphere cannot be penetrated, unless the personality value of the individual is thereby destroyed. A sphere of this sort is placed around humans by their honor. Language very poignantly designates an insult to one’s honor as “coming too close,” the radius of this sphere marks, as it were, the distance whose trespassing by another person insults one’s honor. The human personality is a sacred thing; one does not violate it nor infringe its bounds, while at the same time the greatest good is in communion with others. It must be made quite clear, in contradiction to the implications that awe and distance are felt toward performers of equal an inferior status as well as (albeit not as much) toward performers of superordinate status. Whatever their function of the audience, these inhibitions of the audience allow the performer some elbow room in building up an impression of one’s own choice and allow one to function, for one’s own good or the audience’s, as a protection or a threat that close inspection would destroy. #RandolphHarris 8 of 19

The matter which the audience leave alone because of their awe of the performer are likely to be the matters about which one would feel shame were a disclosure to occur. We have, then, a basic social coin, with awe on one side and shame on the other. The audience sense secret mysteries and powers being the performance, and the performer sense that one’s chief secrets are petty ones. As countless folk tales and initiation rites show, often the real secret behind the mystery is that there really is no mystery; the real problem is to prevent the audience from learning this too. Not only are we driven by a deep emotion to give thanks, but we also have a profound need to receive thanks when we have given ourselves in either a large or small way. When thanks is not forthcoming, we feel a kind of emptiness, a vacuum in that place of our inner being which the words or acts of thanks should fill. However, just as we feel ashamed when we use too strong an expression of gratitude, we feel uneasy when we receive it and we refuse to accept it, whether we say or not. It is always difficult to receive thanks without some resistance. The American reply, “you are welcome,” or the German reply, “please,” expresses the refusal to accept thanks without hesitation. “Do not mention it” is the simplest expression of this resistance to accept thanks, which, however, we do accept at the same time. #RandolphHarris 9 of 19

These uncertainties in the simple act of giving or receiving thanks teach us something about our relationship to others, and our predicament. In every act of giving or receiving thanks, we accept or reject someone, and we are accepted or rejected by someone. Such acceptance or rejection is not always noticed, either by ourselves or by the other. If we are sensitive, we often feel it and react with joy or sorrow, with shame or pride, and mostly with mixtures of these emotions. A simple “thank you” can be an attack or a withdrawal. It can be the expression of giving someone a place within us, or a successful way of protecting ourselves from someone’s attempt to find a place with us. A word of thanks can be a complete rejection of one whom we thank, or it can be the unlocking of one’s and our hearts. However, probably in most cases, it is a polite form of stating that one whom we thank does not really concern us very much. The fiftieth Psalm says—“Offer to God a sacrifice of thanksgiving,” and “One who brings thanksgiving as one’s sacrifice honors me.” Here the original meaning of thanks shines through. Giving thanks is a sacrifice. Here the literal meaning of “thanksgiving” is felt. Thank is expressed through sacrificial acts. Valuable objects are removed from their ordinary use and given to the gods. #RandolphHarris 10 of 19

It is an acknowledgement of the fact that humans did not create themselves, that nothing belongs to them, that vulnerable one was thrown into the World and vulnerable one will be thrust out of it. What one has is given to one. In the act of sacrifice one expresses one’s awareness of this destiny. One gives a part of what is given to one, but something that is ultimately not one’s own. In sacrificing thanks one witnesses to one’s finitude, to one’s trasitoriness. Every serious giving of thanks implies a sacrifice, an acknowledgment of one’s finitude. A person who is able to thank seriously accepts that one is creature, and, in acceptance, one is religious even though one denies religion. And a person who is able to accept honest thanks without embarrassment is mature. One knows one’s own finitude as well as that of the other, and one knows that the mutual sacrifices of thanks confirms that one and the other are creatures. In chapter 13, of The Book of Mormon, Nephi sees in vision the church of the devil set up among the Gentiles, the discovery and colonizing of America, the loss of many plain and precious parts of the Bible, the resultant state of gentile apostasy, the restoration of the gospel, the coming forth of latter-day scripture, and the building up of Zion. About 600-592 Before Christ. #RandolphHarris 11 of 19

Remember Thy congregation, O Lord, which Thou hast created from the beginning; forget not the Church which of old times Thou hast predestinated in Christ; be mindful of Thy mercy, look upon Thy covenant, and bless us continually with the promise of freedom. “And it came to pass that the Angel spake unto me, saying: Look! And I looked and beheld many nations and kingdoms. And the Angel said unto me: What beholdest thou? And I said: I behold many nations and kingdoms. And he said unto me: These are the nations and kingdoms of the Gentiles. And it came to pass that I saw among the nations of the Gentiles the formation of a great church. And the Angel said unto me: Behold the formation of a church which is most abominable above all other churches, which slayeth the saints of God, yea, and tortureth them and bindeth them down, and yoketh them with a yoke of iron, and bringeth them down into captivity. And it came to pass that I beheld this great and abominable church; and I saw the devil that he was founder of it. And I also saw gold, and silver, and silks, and scarlets, and fine-twined linen, and all manner of precious clothing; and I saw many harlots. And the Angel spake unto me, saying: Behold the gold, and the silver, and the silks, and the scarlets, and the fine-twined linen, and the precious clothing, and the harlots, are the desires of this great and abominable church. #RandolphHarris 12 of 19

“And also for the praise of the World do they destroy the saints of God, and being them down into captivity. And it came to pass that I looked and beheld many waters; and they divided the Gentiles from the seed of my brethren. And it came to pass that the Angel said unto me: Behold the wrath of God is upon the seed of my brethren. And I looked and beheld a man among Gentiles, who was separated from the seed of my brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the many waters, even unto the seed of my brethren, who were in the promised land. And I came to pass that I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out of captivity, upon the many waters. And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise and I beheld the wrath of God, that it was upon the seed of my brethren; and they were scattered before the Gentiles and were smitten. And I beheld the Spirit of the Lord, that it was upon the Gentiles, and they did prosper and obtain the land for their inheritance; and I beheld that they were white, and exceedingly fair and beautiful, like unto my people before they were slain. And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity did humble themselves before the Lord; and the power of the Lord was with them. #RandolphHarris 13 of 19

“And I beheld that their mother Gentiles were gathered together upon the waters, and upon the land also, to battle against them. And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together against them to battle. And I, Nephi, beheld that the Gentiles that had gone out of captivity were delivered by the power of God out of the hands of all other nations,” reports 1 Nephi 13.1-19. The blessed possess these three things in God; because they see Him, and in seeing Hi, possess Him as present, having the power to see Him always; and possessing Him they enjoy Him as the ultimate fulfilment of desire. God is called incomprehensible not because anything of Him is not seen; but because He is not see as perfectly as He is capable of being see; thus when any demonstrable proposition is known by probable reason only, it does not follow that any part of it is unknow, either the subject, or the predicate, or the composition; but that it is not as perfectly known as it is capable of being known. The whole is comprehended when it is seen in such a way that nothing of it is hidden from the seer, or when its boundaries can be completely viewed or traced; for the boundaries of a thing are said to be completely surveyed when the end of the knowledge of it is attained. #RandolphHarris 14 of 19

The word “wholly” denotes a mode of the object; not that the whole object does not come under knowledge, but that the mode of the object is not the mode of the one who knows. Therefore one who sees God’s essence, sees in Him that He exists infinitely, and is infinitely knowable; instance, a person can have a probable opinion that a proposition is demonstrable, although one does not know it as demonstrated. The indwelling Holy Spirit, through His superior intimate knowledge, both prays for us and joins us in our praying, infusing His prayers into ours so that we pray in the Spirit. Jude 20 challenges us to cultivate and experience this wonderful Spirit-wrought phenomenon: “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.” Praying in the Spirit is the will of God, and what God wills He empowers as we let Him. Two supernatural things happen here: First, the Holy Spirit tells us what we ought pray for. Apart from the Spirit’s assistance, our prayers are limited by our own reasons and intuition. However, with the Holy Spirit’s help they become informed by Heaven. As we seek the Spirit’s help, He will speak to us through His Word, which conveys His mind regarding every matter of principle. Thus, in Spirit-directed prayer we thin God’s thoughts after Him. His desires will become our desires, His motives our motives, His ends our ends. #RandolphHarris 15 of 19

Further, as God shows our hearts which matter to pray for, He gives us the absolute conviction they are God’s will. The very fact hat God lays a burden of prayer on our hearts and keeps us praying is prima facie evidence that He purposes to grant the answer. When asked if he really believed that two men for whose salvation he had prayed for over fifty years would be converted, George Muller of Bristol replied, “Do you think God would have kept me praying all these years if He did not intend to say them?” Both men were converted, one shortly before, the other after Muller’s death. Such confident direction in one’s prayer life is not unusual. I had a similar conviction regarding my brother, who came to Christ after I had been praying for him for ten years! When God’s people truly pray in the Spirit, they receive similar direction and conviction, not only about people, but about events and projects and even whole nations. The second benefit or praying in the Spirit is that it supplies the energizing of the Holy Spirit for prayer, infusing tired, even infirm, bodies and elevating the depressed to pray with power and conviction for God’s work. People, learn to pray in the Spirit! To help myself to do this, I have written ‘Pray in the Spirit” at the top of my prayer list as a constant reminder to patiently wait on the Lord, asking the Spirit to give me prayers. #RandolphHarris 16 of 19

Prayers is a sincere, sensible, affectionate pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God has promised, or according to the Word of God, for the good of the church, with submission in faith to the will of God. Let us learn to pray in-Spirited prayer using the strength and assistance of the Holy Spirit. The natural desire of the rational creature is to know everything that belongs to the perfection of the intellect, namely, the species and the genera of things and their types, and these everyone who see the Divine essence will see in God. However, to know other singulars, their thoughts and their deeds does not belong to the perfection of the created intellect nor does its natural desire go out to these things; neither, again, does it desire to know things that exist not as yet, but which God can call into being. Yet if God alone were seen, Who is the Fount and principle of all being and of all truth, He would so fill the natural desire of knowledge that nothing else would be desired, and the seer would be completely beatified. Unhappy is the person who knows all these (id est all creatures) and knoweth not Thee! but happy whoso knoweth Thee although he know not these. And whoso knoweth both Thee and them is not the happier for them, but for Thee alone. #RandolphHarris 17 of 19

Complex personhood means that even those who haunt our dominate institutions and their systems of value are haunted too by things they sometimes have names for and sometimes do not. At the very least, complex personhood is about conferring the respect on others that comes from presuming that life and people’s lives are simultaneously straightforward and full of enormously subtle meaning. When seeking to understand justice, it is first important to begin from the simple premise, that power, personhood, and social relations are complex, contested, and often, fragile. By addressing social relations, we seek to put into focus the relationships between people and everyday life. Human nature is frequently constructed in binary terms—good vs. evil, right vs. wrong, selfish vs. self-interested—but, as theorists will argue, human nature is far more complex and dynamic than any dichotomy. We emphasize that human nature is complicated and discussion of human nature may be explicit and implicit and that human nature if one of many beginning points for deconstructing notions of justice and injustice. The means to that end are not all directly under my control, for some are the actions of God toward me and in me. However, some are directly under my control. #RandolphHarris 18 of 19

Sovereign Commander of the Universe, I am sadly harassed by doubts, fears, unbelief, in a felt spiritual darkness. My heart is full of evil surmisings and disquietude, and I cannot act faith at all. My Heavenly pilot has disappeared, and I have lost my hold on the rock of ages; I sink in deep mire beneath storms and waves, in horror and distress unutterable. Help me, O Lord, to throw myself absolutely and wholly on Thee, for better, for worse, without comfort, and all but hopeless. Give me peace of soul, confidence, enlargement of mind, morning joy that comes after night heaviness; water my soul richly with divine blessings; grant that I may welcome Thy humbling in private so that I might enjoy Thee in public; give me a mountain top as high as the valley is low. Thy grace can melt the worst sinner, and I am as vile as he; a trophy of redeeming power; in my distress let me not forget this. All-wise God, Thy never-failing providence orders every event, sweetens every fear, reveals evil’s presence lurking in seeming good, brings real good out of seeming evil, makes unsatisfactory what I set my heart upon, to show me what a short-sighted creature I am, and to teach me to live by faith upon Thy blessed self. Out of my sorrow and night give me the name Naphtali—“satisfied with favour”—help me to love Thee as Thy child, and to walk worthy of my Heavenly pedigree. #RandolphHarris 19 of 19

Cresleigh Homes

Cooking your favorite meal is great, but cooking it in a @hubapts kitchen is HEAVEN! These modern #Folsom apartments have everything you need to feel like a rockstar. Head to their profile to take a virtual tour! 👍 https://linktr.ee/hubapts

#HUBApts
#CresleighHomes

When He Had Opened the Seventh Seal, there Was Silence in Heaven About the Space of Half an Hour!

March 17, 2020 12:47 am

Precision of communication is important, more important than ever, in our era of balances that are liable to change suddenly, when a false or misunderstood word may create as much disaster as a sudden thoughtless act. People love to talk but hate to listen. Listening is not merely not talking, though even that is beyond most of our powers; it means taking a vigorous, human interest in what is being told us. One can listen like a brick wall or like a splendid auditorium where every sound comes back fuller and richer. The greatest git one can give another is the purity of one’s attention. It would seem that the soul is a body. For the soul is the moving principle of the body. Nor does it move unless it is moved. First, because seemingly nothing can move unless it is itself moved, since nothing gives what it has not; for instance, what is not hot does not give heat. Secondly, because if there by anything that moves and is not moved, it must be the cause of eternal, unchanging movement; and this does not appear to be the case in the movement of an animal, which is caused by the soul. Therefore the soul is a mover moved. However, every mover moved is a body. Therefore the soul is a body. #RandolphHarris 1 of 19

Further, all knowledge is caused by means of a likeness. However, there can be no likeness of a body to an incorporeal thing. If, therefore, the soul were not a body, it could not have knowledge of corporeal things. Further, between the mover and the moved there must be contact. However, contact is only between bodies. Since, therefore, the soul moves the body, it seems that the soul must be a body. On the contrary, the soul is simple in comparison with the body, in as much as it does not occupy space by its bulk. To seek the nature of the soul, we must premise that the soul is defined as the first principle of life of those things which live: for we call living things “animate,” [is est having a soul] and those things which have no life, “inanimate.” Now life is shown principally by two actions, knowledge and movement. The philosophers of old, not being able to rise above their imagination, supposed that the principle of these actions was something corporeal: for they asserted that only bodies were real things; and that what is not corporeal is nothing: hence they maintained that the soul is something corporeal. This opinion can be proved to be false in many ways; but we shall make use of only one proof, based on universal and certain principles, which shows clearly that the soul is not a body. #RandolphHarris 2 of 19

It is manifest that not every principle of vital action is a soul, for then the eye would be a soul, as it is a principle of vision; and the same might be applied to the other instruments of the soul; but it is the first principle of life, which we call the soul. Now, though a body maybe a principle of life, as the heart is a principle of life in an animal, yet nothing corporeal can be the first principle of life. For it is clear that to be a principle of life, or to be a living thing, does not belong to a body as such; since, if that were the case, every body would be a living thing, or a principle of life. Therefore a body is competent to be a living thing or even a principle of life, as “such” a body. Now that it is actually such a body, it owes to some principle which is called its act. Therefore the soul, which is the first principle of life, is not a body, but the act of a body; thus heat, which is the principle of calefaction, is not a body, but an act of a body. As everything which is in motion must be moved by something else, a process which cannot be prolonged indefinitely, we must allow that not every mover is moved. For, since to be moved is to pass from potentiality to actuality, the mover gives what it has to the thing moved, inasmuch as it cases it to be in act. #RandolphHarris 3 of 19

However, there is such a mover which is altogether immovable, and not moved either essentially, or accidentally; and such a mover can cause an invariable movement. There is, however, another kind of mover, which, though not moved essentially, is moved accidentally; and for this reason it does not cause invariable movement; such a mover, is the soul. There is, again, another mover, which is moved essentially—namely, the body. And because the philosophers of the old believed that nothing existed but bodies, they maintained that every mover is moved; and that the soul is moved directly, and is a body. The likeness of a thing known is not necessity actually in nature of the knower; but given a thing which knows potentially, and afterwards knows actually, the likeness of the thing known must be in the nature of the knower, not actually, but only potentially; thus colour is not actually in the pupil of the eye, but only potentially. Hence it is necessary, not that the likeness of corporeal things should be actually in the nature of the soul, but that there be a potentiality in the soul for such a likeness. However, the ancient philosophers omitted to distinguish between actuality and potentiality; and so they held that the soul must be a body in order to have knowledge of a body; and that it must be composed of the principles of which all bodies are formed in order to know all bodies. #RandolphHarris 4 of 19

There are two kinds of contact; of “quantity,” and of “power.” By the former a body can be touched only by a body; by the latter a body can be touched by an incorporeal thing, which moves that body. Scripture repeatedly acknowledges the existence of natural moral law: true moral principles rooted in the way God made things, addressed to humans as humans (instead of to humans as a believing member of the kingdom of God) and knowable by all people independently of Bible (Job 31.13-15, Romans 1-2). Among other things, what this means is that believers need not appeal to Scripture in arguing for certain ethical positions, say, in legal debates. Indeed, in my own view, the church is to work for a just state, not a Christian state of theocracy. We are not to place the state under Scripture. However, if this is true, where is the source of moral guidance for the state to be just and to punish wrongdoers as Romans 13.1-7 teachers? The answer is the natural moral law. God has revealed enough of His moral law in the creation for the state to do its job. The church preach to unbelievers what Scriptures says about some topic, but when believer argue for their views in the public square of defend them against those who do not accept the Scripture, they should use general principles of moral argument and reasoning. #RandolphHarris 5 of 19

This is precisely what the prophet Amos did. In chapters 1 and 2 of the Book of Amos, he denounced the moral behaviour of several people-groups outside of Israel, and he never once appealed to Scripture. Instead, he was content to rest his case with an appeal to self-evident moral principles in the natural law, which he assumed were known by those without Scripture. However, when he turned to rebuke the people f Israel, for the first time he said that they had violated the “law of the LORD” as reported in Amos 2.4, knowing that they had a familiarity with Holy Scripture. Amos appeared to common ground in all these cases, just as Jesus did in reasoning with he Sadducees, as reported in Matthew 22.23-33 and Paul in evangelizing the Greeks, as reported in Acts 17.16-31. The second aspect of scriptural teaching about extrabiblical knowledge is, Scripture shows people qualified to minister in God’s name in situations that required them to have intellectual skills in extrabiblical knowledge. In Daniel 1.3-4, 2.12-13, 5.7, we see Danial and his friends in a position to influence Nebuchadnezzar, king of Babylon, only because they showed “intelligence in every branch of wisdom.” These men had studied and learned Babylonian science, geometry, and literature. And because of this, they were prepared to serve when the occasion presented itself. #RandolphHarris 6 of 19

I remembering being in a meeting with Dr. Bill Bright, founder of Campus Crusade for Christ, shortly after Ronald Reagan had been elected president. Dr. Bright came into the meeting late because President Reagan had called to ask him to confer with other evangelical leaders in order to suggest a list of qualified evangelicals to serve in his presidential cabinet. With sadness in his heart, Dr. Bright said that after numerous phone conversations with other evangelical leaders, they had concluded that there simply were not many evangelicals with the intellectual and professional excellence for such a high post. C. Everett Koop was all they could think of and, as we know, Mr. Koop got the position of surgeon general. Had evangelicals valued the study of extrabiblical knowledge the way Daniel and his friends did, things may have turned out quite differently. How, then, should this attitude toward extrabiblical intellectual training inform parents and youth groups when they prepare Christian teenagers to go to college and tell teens why college is important? According to various studies, increasing numbers of college freshmen, on the advice of parents, say their primary goal in going to college is to get a good job and ensure a secure financial future for themselves. #RandolphHarris 7 of 19

The goal of higher education for career advancement and a successful future, this parallels a trend in the same students toward valuing a good job more than developing a meaningful philosophy of life. Given this view of a college education, it is clear why the humanities have fallen on hard times. It is equally clear why the level of our public discourse on topics central to the culture wars is so shallow, since it is precisely the humanities that train people to thin carefully about these topics. What is not so clear is why Christians, with a confidence in the providential care and provision of God, would follow the secular culture in adopting this approach to college. How different this approach is compared to the value of a college education embraced by earlier generations of Christians: A Christian goes to college to discover one’s vocation—the area of service to which God has called one—and to develop the skills necessary to occupy a section of the cultural, intellectual domain in a manner worthy of the kingdom of God. A believer also goes to college to gain general information and the habits of thought necessary for developing a well-structured soul suitable for a well-informed, good citizen of both Earthly and Heavenly kingdoms. If the public square is naked, it may be because Christians have abandoned the humanities due to a sub-biblical appreciation for extrabiblical knowledge. #RandolphHarris 8 of 19

Some people pledge themselves to the spiritual service of ignorant unawakened humankind. For this ideal one sacrifices oneself to the point of stopping one’s own liberation just when it is about to be realized. One who is delivered from sin and free from illusion, who is emancipated from suffering for all time because the flesh can catch one no more, has earned the right to infinite rest in the eternal life. However, one has also the power to choose otherwise. One may stop at its very threshold and renounce the reward it offers. Since the phenomenal World has nothing to offer one, the only reason for such a choice can be compassionate thought for the benighted creatures one is about to leave behind. If one refrains from the final mergence into the kingdom of Heaven, it is not only because one wants to be available for the enlightenment of one’s more hapless fellows, but also because one knows that one has been in a Heavenly state from the beginning and has never left it. Among those who have attained this higher life, who feel its power and sense its peace, there are some who wish that others shall attain it too. We say some for the very powerful reason that not all are able to find it in their hearts to return to this bleak Earth of ours, with its unwellness and morbidity, its sins and sufferings, its evil and ignorance, when there stretches invitingly before them the portals of a diviner World, with its sublime harmony and beauty, its burden-free peace and goodness. #RandolphHarris 9 of 19

The greatest sacrifice a being can offer is that of wisdom, which means simply that the enlightened person should give oneself and use one’s wisdom for the benefit of others. This is also why the greatest charity is to give the truth to humankind. Therefore, the noblest self-actualized beings give themselves secretly and concentratively to a few or openly and widely to the many to enlighten, guide, and inspire them. They know that this twofold way is the one in which to help humankind, that public work is not enough, that those who wish to do not only the most widespread good in the time open to them but also the most enduring good, must work deeply and secretly amongst a few who have dedicated themselves to immediate or eventual service in their own turn. Thus, compassion is rendered more effective through being guided by intelligence. To the few in the inner circle, the self-actualized transmits one’s best thought, one’s hidden knowledge, one’s special grace, one’s most mystical power. How grand is the service such a sage can render all those who accept the light of one’s knowledge! Then indeed is one, in Shakespeare’s phrase, “The star to every wandering barque.” Do not fall into the error of believing that, if one speaks openly these doctrines to others, or writes of them publicly, one is seeking to make proselytes. #RandolphHarris 10 of 19

The religious missionary eagerly seeks to proselytize, but the philosophic expounder cannot. This is because one is not governed by the emotional desire to witness a large number of conversations but by the clear understanding of evolutionary operations—an understanding which enables one to see what is and is not possible, what is and is not suitable, at each stage of those operations. One is not, like the missionary, seeking any personal satisfaction by making an emotional or intellectual conquest. The illuminate has a cosmic outlook. One thinks and feels for all creatures no less than for oneself. So you think that these ancient illuminati, full of high intimations and carrying great lights in their hands, appeared before the World out of their silence and solitude to suffer its ridicule and contempt because they wished to brag about themselves or to amaze them? They came because they dared not disobey compassion’s call save at the pain of being false to all that they knew to be true. The self-actualized makes the highest conceivable sacrifice in willing to return to Earthly life for times without end solely for the benefit of all creatures. People sometimes ask why anyone should give up even a part of one’s time to unpaid service. #RandolphHarris 11 of 19

However, the truth is that the self-actualized is always paid by the friendship and gratitude, the trust and affection, which those one has helped return one. And if it be further said that these are mere intangibles which do not pay for the time and energy one gives, the answer is that they often are convertible into the most tangible of things. For if one is in real need of a home, a machine, a piece of domestic furniture, or a form of personal service, one has only to express that need and those whom one has helped will provide it. Nay, there are times when one need not even express it, when the silent magic of thought will prompt someone to offer the provision quite spontaneously and voluntarily. Anyway, the self-actualized does not give one’s service with any thought about the getting or non-getting of rewards. One gives it because one thinks it right to do so and because one enjoys the satisfaction of giving a helping hand to the spiritually needy. One is doing what one likes. Now we have to take a closer look at what we mean by specifically human aggression. The first is, biologically programmed type, the same defensive mechanism that in animals. The latter type takes the form of human cruelty on the one hand and, on the other, of that passionate enmity toward life, that hatred of life what we call necrophilia. #RandolphHarris 12 of 19

The biologically programmed human aggressiveness, which is identical to animal aggression is relatable because the animal’s neurophysiological organization, which is the same in humans, makes it react aggressively if its vital interests are threatened. A human being responds the same way. However, in humans the reaction, this reactive or defensive aggressiveness, is much more extensive. There are three reasons. One is that the animal experiences only present threats. All it knows is: “At this moment I am threatened.” The human being, with their mental powers, can imagine the future. Consequently, one can experience a threat that may not exist now but may well exist in the future. One therefore reacts aggressively not only to threats existing at the moment but also to one’s future. That provides the reactive aggression with a much larger field in which to function, for the number of human beings is very large, as is the number of situations in which a threat to them may exist in the future. Another reason why reactive aggression has a larger playground in humans is that humans are subject to suggestion while animals are not. You can convince a human being that one’s life or one’s freedom is threatened. You use words and symbols to do that. An animal cannot have its “brain washed,” because it lacks the symbols, the words, essential to brainwashing. It makes no difference to one’s reactions that one only believes oneself threated. #RandolphHarris 13 of 19

I do not have to speak at any length about the many cases in which wars were made possible because people had been made to believe they were threatened. The power of suggestion had created the aggressiveness needed to drive people into battle. Then there is still a third and final reason. A human being has special interests that are closely linked to the values, ideals, and institutions which one identifies. An attack on the ideals or persons central to one’s life, on the institutions that are scared to one, can be as threatening to one as an attack on one’s life or on one’s source of food. Any number of things can be so precious to one: the idea of freedom, the idea of honour, one’s parents, one’s father, one’s mother, in some cultures one’s ancestors, the state, the flag, the government, religion, God. Any of those values, institutions, or ideals may be as important to one as one’s own physical existence. If they are threatened, one reacts with hostility. If we put all three factors together, we can understand why defensive hostility in humans is so much more extensive than it is in animals, even through the mechanism in which it is based is identical in human and animal. Humans experience many more threats, or experiences more things as threats, than the animal possibly can. #RandolphHarris 14 of 19

If we have put off admitting our sins to God, confession may need to come first in our devotional time. There is also the probability that during Scriptural meditation, or even during adoration, further hidden sins will come to light. So our moments of devotion may be filled with repeated confession. It is instructive to notice that Psalm 139, which systematically contemplate God’s omnipotence and omniscience, ends with a prayer for divine investigation of the Psalmist’s soul: “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting,” reports Psalm 139.23, 24. Likewise, as Isaiah was worshipped he cried out in confession, “Woe to me! I am ruined! For I am a man of unclean lips, and I live along a people of unclean lips, and my eyes have seen the King, the Lord Almighty,” reports Isaiah 6.5. If you are concerned about our own spiritual formation of that of others, this vision of the kingdom is the place we must start. Remember, it is the place where Jesus started. It was the gospel he preached. He came announcing, manifesting, and teaching the availability and nature of the kingdom of the Heavens. “For I was sent for this purpose,” reported in Luke 4.43. That is simply a fact, and if we are faithful to it, do justice to it in full devotion, we will find our feet firmly planted on the path of Christian spiritual formation. #RandolphHarris 15 of 19

Scripture speaks both of holiness we already possess in Christ before God and a holiness in which we are to grow more and more. The first is the result of the work of Christ for us; the second is the result of the work of the Holy Spirit in us. The first is perfect and complete and is ours the moment we trust Christ; the second is progressive and incomplete as long as we are in this life. The objective holiness we have in Christ and the subjective holiness produced by the Holy Spirit are both gifts of God’s grace and are both appropriated by faith. However, the perfect holiness we have in Christ is the answer to our dilemma of how we can appear daily before a perfectly holy God, when even our best deeds are stained and polluted. Our lack of understanding of the distinction between the holiness we do have in Christ and the holiness we want to find in ourselves caused some to say that we mistakenly hope to find in ourselves something that can be found in Christ alone. The kingdom of God is the range of God Himself, from everlasting to everlasting (Psalm 103.17; see also Psalm 93.1-2; Daniel 4,3; 7.14; and so on). The planet Earth and its immediate surroundings seem to be the only place in creation where God permits His will to be not done. #RandolphHarris 16 of 19

Therefore we pray, “Thy kingdom come, Thy will be done, on Earth as it is in Heaven,” and hope for the time when that kingdom will be completely fulfilled even on Earth (Luke 21.31; 22.18)—where in fact it is already present (Luke 17.21; John 18.36-37) and available to those who seek it with all their hearts (Matthew 6.13; 11.12; Luke 16.16). For those who do so seek it, it is true even now that “all thing work together for their good,” reports Romans 8.28, and that nothing can cut them off from God’s inseparable love and effective care (Romans 8.35-39). That is the nature of a life in the kingdom of the Heavens now. “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; and also that we may preserve unto them the word which have been spoken by the mouth of all the holy prophets, which have been delivered unto them by the Spirit and power of God, since the World began, even down unto this present time. And it came to pass that after this manner of language did I persuade my brethren, that they might be faithful in keeping the commandments of God. And it came to pass that we went down to the land of our inheritance, and we did gather together our gold, and our silver, and our precious things. #RandolphHarris 17 of 19

“And after we had gathered these things together, we went up again unto the house of Laban. And it came to pass that we went into Laban, and desired him that he would give unto us the records which were engraven upon the plates of brass, for which we would give him our gold, and our sliver, and all our precious things. And it came to pass that when Laban saw our property, and that it was exceedingly great, de did lust after it, insomuch that he thrust us out, and sent his servants to slay us, that he might obtain our property. And it came to pass that we did flee before the servants of Laban, and were obliged to leave behind our property, and it fell into the hands of Laban. And it came to pass that we fled into the wilderness, and the servants of Laban did not overtake us, and we hid ourselves in the cavity of a rock,” reports 1 Nephi 3.19-28. O God, Who in Thy loving-kindness dost both begin and finish all good things; grant that as we glory in the beginnings of Thy grace, so we may rejoice in its completion; through Jesus Christ our Lord. O Lord, when the World’s unbelievers reject thee, and are so forsaken by thee that thou calls them no more, it is to Thine own Thou does turn, for in such seasons of general apostasy they in some measure backslide with the World. O how free is Thy grace that reminds them of the danger that confronts them and urges them to persevere in adherence to Thyself! #RandolphHarris 18 of 19

I bless thee that those who turn aside may return to thee immediately, and be welcomed without anything to commend them, notwithstanding all their former backslidings. I confess that this is suited to my case, for of late I have found great want, and lack of apprehension of divine grace; I have been greatly distressed of soul because I did not suitably come to the fountain that purges away all sin; I have labored too much for spiritual life, peace of conscience, progressive holiness, in my own strength. I beg thee, show me the arm of all might; give me to believe that Thou can do for me more than I ask or think, and that, though I backslide, Thy love will never let me go, but will draw me back to Thee with everlasting cords; that Thou does provide grace in the wilderness, and can bring me out, leaning on the arm of my Beloved; that Thou can cause me to talk with Him by the rivers of waters in a straight way, wherein I shall not stumble. Keep me solemn, devout, faithful, resting of free grace for assistance, acceptance, and peace of conscience. Almighty and everlasting God, Whose paths are always mercy and truth, grant, we beseech Thee, that we who are fostered by Thy tenderness may also grow up with an increase of piety; through Jesus Christ our Lord. #RandolphHarris 19 of 19

Cresleigh Homes

Pick your style when you live #MillsStation at #CresleighRanch! We offer an array of home types in eye-catching styles like Mission, #MidCenturyModern, California Modern, and Contemporary #Farmhouse. Explore all of them on our website. Link in bio. 👍 https://cresleigh.com/mills-station/residence-2/

#CresleighHomes

There Will be No Time and Place Immediately Available for Eating the Pudding that the Proof can be Found in!

October 26, 2019 1:05 am

Only wondering. In my room I told myself that all beauty was contained in the ever changing waves of the sea. I had to believe it. But oh, the great World is such a wilderness of marvels. I am very happy. And my soul is not on guard. And I am free. Moral obliquity and consequently lack of good sense; for it has long been accepted that lack of good sense is due to no other cause than moral obliquity. Put it to the test and cast your eyes upon the history of humankind. What will you see? It is a grand spectacle? Grand, if you like. Take the Colossus of Rhodes, for instance, that is worth something. With good reason Mr. Anaevsky testifies of it that some say that it is the work of human hands, while others maintain that it has been created by Nature herself. Is it many-colored? It may be it is many-colored, too: if one takes the dress uniforms, military and civilian, of all peoples in the ages—that alone is worth something, and if you take the undress uniforms you will never get to the end of it; no historian would be equal to the job. Is it monotonous? It may be it is: it is fighting and fighting; they are fighting now, they fought first and they fought last—you will admit that it I almost too monotonous. In short, one may say anything about this history of the World—anything that might enter the most disordered imagination. #RandolphHarris 1 of 21

The only thing one cannot say is that it is rational. The very word sticks in one’s throat. And, indeed, this is the odd thing that is continually happening: there are continually turning up in life moral and rational persons, sages and lovers of humanity, who make it their object to live all their lives as morally and rationally as possible, to be, so to speak, a light to their neighbors simply in order to show them that it is possible to live morally and rationally in this World. And yet we all know that these very people sooner or later have been false to themselves, playing some queer trick, often a most unseemly one. Now I ask you: what can be expected of a being since one is being endowed with such strange qualities? Shower upon one every Earthly blessing, drown one in a sea of happiness, so that nothing but bubbles of bliss can be seen on the surface; give one economic prosperity, such that one should have nothing else to do but sleep, eat cakes and busy oneself with the continuation of one’s species, and even then out of sheer ingratitude, sheer spite, beings would play you some nasty trick. One would even risk one’s cakes and would deliberately desire the most fatal rubbish, the most uneconomical absurdity, simply to introduce into all the beneficial good sense one’s fatal fantastic element. #RandolphHarris 2 of 21

It is just one’s fantastic dreams, one’s vulgar folly, that one will desire to retain, simply in order to prove to oneself—as thought that were so necessary—that beings still are beings and not the keys of a piano, which the laws of nature threaten to control so completely that son one will be able to desire nothing but by the calendar. And that is not all: even if this were proved to one by natural science and mathematics, even then one would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain one’s point! One will launch a curse upon the World, and as only beings can curse (it is one’s privilege, the primary distinction between one and other animals) it may be by one’s curse alone one will attain one’s object—that is, convince oneself that one is a being and not a piano-key! If you say that all this, too, can be calculated and tabulated—chaos and darkness and curses, so that the mere possibility of calculating it all beforehand would stop it all, and reason would reassert itself—then beings would purposely go mad in order to be rid of reason and gain one’s point! I believe in it, I answer for it, for the whole work of beings really seems to consist in nothing but proving to oneself every minute that one is a human and not a piano-Key! #RandolphHarris 3 of 21

It may be at the cost of one’s skin, it may be by cannibalism! And this being so, can one help being tempted to rejoice that it has not yet come off, and that desire still depends on something we do not know? You will scream at me (that is, if you condescend to do so) that no one is touching my free will, that all they are concerned with is that my will should of itself, of its own free will, coincide with my own normal interests, with the laws of nature and arithmetic. Good Heavens, gentlemen and ladies, what sort of free will is left when we come to tabulation and arithmetic, when it will all be a case of twice two makes four? Twice two makes four without my will. As if free will meant that! Gentlemen and ladies, I am joking, and I know myself that my jokes are not brilliant, but you know one cannot take everything as a joke. I am, perhaps, jesting against the grain. Gentlemen and ladies, I am tormented by questions; answer them for me. You, for instance, want to cure men and women of their old habits and reform their will in accordance with science and good sense. However, how do you know, not only that it is possible, but also that it is desirable, to reform beings in that way? And what leads you to the conclusion that being’s inclinations need reforming? In short, how do you know that such a reformation will be the benefit to beings? #RandolphHarris 4 of 21

And to go to the root of the matter, why are you so absolutely convinced that not to act against one’s real normal interests guaranteed by the conclusions of reason and arithmetic is certainly always advantageous for beings and must always be a law for humankind? So far, you know, this is only your supposition. It may be the law of logic, but not the law of humanity. You think, gentlemen and ladies, perhaps that I am mad? Allow me to defend myself. I agree that beings are pre-eminently a creative animal, predestined to strive consciously for an object and to engage in engineering—that is, incessantly and eternally to make new roads, wherever they may lead. However, the reason why one want sometimes to go off at a tangent may just be that one is predestined to make the road, and perhaps, too, that however stupid the “direct” practical being may be, the thought sometimes will occur to one that the road almost most always does lead somewhere, and that the destination it leads to is less important than the process of making it, and that the chief thing is to save the well-conducted child from despising engineering, and so giving way to the fatal idleness, which, as we all know, is the mother of all the vices. Beings like to make roads and to create, that is a fact beyond dispute. How why have such a passionate love for destruction and chaos also? Tell me that! #RandolphHarris 5 of 21

But on that point, I want to say a couple of words myself. May it not be that one loves chaos and destruction (there can be no disputing that one does sometimes love it) because one is instinctively afraid of attaining one’s object and completing the edifice one is constructing? Who knows, perhaps one only loves that edifice from a distance, and is by no means in love with it at close quarters; perhaps one only loves building it and does not want to live in it, but will leave it, when completed, for the use of les animaux domestiques—such as the ants, the sheep, and so on. Now the ants have quite a different taste. They have a marvelous edifice of that pattern which endures for ever—the ant-heap. With the ant-heap the respectable race of ants began and with the ant-heap they will probably end, which does the greatest credit to their perseverance and good sense. However, beings are a frivolous and incongruous creature, and perhaps, like a chess-player, loves the process of the game, not the end of it. And who knows (there is no saying with certainty), perhaps the only goal on Earth to which humankind is striving lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as absolute as twice two makes four, and such absoluteness is not life, gentlemen and ladies, but is the beginning of death. #RandolphHarris 6 of 21

Anyway, beings have always been afraid of this mathematical certainty, and I am afraid of it now. Granted that beings does nothing but seek that mathematical certainty, one traverses oceans, sacrifices one’s life in the quest, but to succeed, really to find it, one dreads, I assure you. One feels that when one has found it there will be nothing for one to look for. When workmen and women have finished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station—and there is occupation for a week. However, where can beings go? Anyway, one can observe a certain awkwardness about one when one has attained such objects. One loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, beings are a comical creature; there seems to be a kind of jest in it all. However yet, mathematical certainty is, after all, something insufferable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo barring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes five is sometimes a very charming thing too. #RandolphHarris 7 of 21

And why are you so firmly, so triumphantly, convinced that only the normal and the absolute—in other words, only what is conducive to the welfare—is for the advantage of the being? Is not reason in error as regards advantage? Do not being, perhaps, love something besides well-being? Perhaps one is just as fond of suffering? Perhaps suffering is just as great a benefit to one as well-being? Beings are sometimes extraordinarily, passionately, in love with suffering, and that is a fact. There is no need to appeal to universal history to prove that; only ask yourself, if you are a being and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to be absolutely ill-bred. Whether it is good or bad, it is sometimes very pleasant, too, to smash things, so I am told. I hold no brief for suffering nr for well-being either. I am standing for…my caprice, and for its being guaranteed to me when necessary. Suffering would be out of place in vaudevilles, for instance; I know that. In the “Palace of Crystal” it is unthinkable; suffering means doubt, negation, and what would be the good of a “Palace of Crystal” if there could be any doubt about it? And yet I think beings will never renounce real suffering, that is, destruction and chaos. Why, suffering is the sole origin of consciousness. Though I did lay it down at the beginning that consciousness is the greatest misfortune for beings, yet I know being prize it and would not give it up for any satisfaction. #RandolphHarris 8 of 21

Consciousness, for instance, is infinitely superior to twice two makes four. Once you have mathematical certainty there is nothing left to do or to understand. There will be nothing left but to bottle up your five sense and plunge into contemplation. While if you stick to consciousness, even though the same result is attained, you can at least flog yourself at times, and that will, at any rate, liven you up. Reactionary as it is, corporal punishment is better than nothing. You believe in a palace of crystal that can never be destroyed—a palace at which one will not be able to put out one’s tongue or make a long nose on the sly. And perhaps that is just why I am afraid of this edifice that it is of crystal and can never be destroyed and that one cannot put one’s tongue out at it even on the sly. You see, if it were not a palace, but a hen-house, I might creep into it to avoid getting wet, and yet I would not call the hen-house a palace out of gratitude to it for keeping me dry. You laugh and say that in such circumstances a hen-house is as good as a Cresleigh mansion. Yes, I answer, if one had to live simply to keep out of the rain. However, what is to be done if I have taken it into my head that that is not the only object in life, and that if one must live one had better live in a Cresleigh mansion. That is my choice, my desire. You will only eradicate it when you have changed my preference. #RandolphHarris 9 of 21

Well, do change it, allure me with something else, give me another ideal. However, meanwhile I will not take a hen-house for a mansion. The palace of crystal may be an idle dream, it may be that it is inconsistent with the laws of nature and that I have invented it only through my own stupidity, through the old-fashioned irrational habits of my generation. However, what does it matter to me that it is inconsistent? That makes no difference since it exists in my desires, or rather exists as long as my desires exist. Perhaps you are laughing again? Laugh away; I will put up with any mockery rather than pretend that I am satisfied when I am hungry. I know, anyway, that I will not be put off with a compromise, with a recurring zero, simply because it is consistent with the laws of nature and actually exists. I will not accept as the crown of my desires a block of buildings with tenements for the poor on a lease of a thousand years, and perhaps with a sign-board of dentist hanging out. Destroy my desires, eradicate my ideals, show me something better, and I will follow you. You will say, perhaps, that is not worth your trouble; but in that case I can give you the same answer. We are discussing things seriously; but if you will not deign to give me your attention, I will drop your acquaintance. I can retreat into my underground hole. #RandolphHarris 10 of 21

However, while I am alive and have desires I would rather my hand were withered off than bring one brick to such a building! Do not remind me that I have just rejected the palace f crystal for the sole reason that one cannot put out one’s tongue at it. I did not say that because I am so fond of putting my tongue out. Perhaps the thing I resented was, that of all your edifices there has not been one at which one could not put out one’s tongue. On the contrary, if things could be so arranged that I should lose all desire to put it out, I would let my tongue be cut off out of gratitude. It is not my fault that things cannot be so arranged, and that one must be satisfied with model flats. Then why am I made with such desires? Can I have been constructed simply in order to come to the conclusion that all my construction is a cheat? Can this be my whole purpose? I do not believe it. However, you know what: I am convinced that we underground fold ought to be kept on a curb. Though we may sit forty years underground without speaking, when we do come out into the light of day and break out we talk and talk and talk…When an individual enters the presence of others, they commonly seek to acquire information about one or to bring into play information about one already possessed. #RandolphHarris 11 of 21

They will be interested in one’s general socioeconomic status, one’s conception of self, one’s attitude toward them, one’s competence, one’s trustworthiness, and so forth. Although some of this information seems to be sought almost as an end in itself, there are usually quite practical reasons for acquiring it. Information about the individual helps to define the situation, enabling others to know in advance what one will expect of them and what they may expect of one. Informed in these ways, the others will know how best to act in order to all forth a desired response from one. For those resent, many sources of information become accessible and many carriers (of “sign-vehicles”) become available for conveying this information. If unacquainted with the individual, observers can glean clues from one’s conduct and appearance which allow them to apply their previous experience with individuals roughly similar to the one before them or, more important, to apply untested stereotypes to one. They can rely on what the individual says about oneself or on a documentary evidence one provides as to who and what one is. If they know, or know of, the individual by virtue of experience prior to the interaction, they can rely on assumptions as to the persistence and generality of psychological traits as a means of predicting one’s present and future behavior. #RandolphHarris 12 of 21

However, during the period in which the individual is in the immediate presence of others, few events may occur which directly provide the others with the conclusive information they will need if they are to direct wisely their own activity. Many crucial facts are possessed beyond the time and place of interaction or are possessed concealed within it. For example, the “true” or “real” attitudes, beliefs, and emotions of the individual can be ascertained only indirectly, through one’s avowals or through what appears to be involuntary expressive behavior. Similarly, if the individual offers the others a product or service, they will often find that during the interaction there will be no time and place immediately available for eating the pudding that the proof can be found in. They will be forced to accept some events as conventional or natural signs of something not directly available to the senses. The individual will have to act so that one intentionally or unintentionally expresses oneself, and the others will in turn have to be impressed in some way by one. However, an attitude that may characterize a neurotic in one’s striving for power is the desire to have one’s own way. If others do not do exactly what one expects of them and exactly at the time one expects it, it may be a constant source of acute irritation to one. #RandolphHarris 13 of 21

The attitude of impatience is closely connected with this aspect of the striving for power. Any kind of delay, any enforced waiting, even if only for traffic lights, will become a source of irritation. More often than not the neurotic oneself is not aware of the existence, or at least of the extent, of one’s bossing attitude. It is a fact definitely to one’s interest not to recognize it and not to change it, because it has important protective functions. Nor should others recognize it, because if they do there is a danger of losing their affection. This lack of awareness has important implications for love relationships. If a lover or husband does not exactly live up to expectations, of one is late, does not telephone or text message or email, goes out of town, a neurotic woman feels that one does not love her. Instead of recognizing that what she feels is a plain anger reaction to a lack of compliance with wishes of her own, which as often as not are inarticulate, she interprets the situation as evidence that she is unwanted. This fallacy is very frequent indeed in our culture, and it contribute greatly to the feeling of being unwanted which is often a crucial factor in neuroses. As a rule it is learned from parents. A dominating mother feeling resentment about a child’s disobedience will believe, and declare, that the child does not love her. #RandolphHarris 14 of 21

A queer contradiction often arises on this basis which may considerably frustrate any love relationships. Neurotic girls cannot love a “weak” man because of their contempt for any weakness; but neither can they cope with a “strong” man because they expect their partner always to give in. Hence what they secretly look for is the hero, the superstrong man, who at the same time is so weak that he will bend to all their wishes without hesitance. If we want to see how conflict develops, we must not focus too sharply on the individual trends but rather take a panoramic view of the main directions in which a person can and does move under these circumstances. Though we lose sight for a while of details we shall gain a clearer perspective of the essential moves made to cope with the environment. At first a rather chaotic picture may present itself, but out of in time three main lines crystallize: a being can move toward people, against them, or away from them. When moving toward people one accepts one’s own helplessness, and in spite of one’s estrangement and fears tries to win affection of others and to lean on them. Only in this way can one feel safe with them. If there are dissenting parities in the family, one will attach oneself to the most powerful person or group. By complying with them, one gains a feeling of belonging and support which makes one feel less weak and less isolated. #RandolphHarris 15 of 21

When one moved against people one accepts and takes for granted the hostility around one, and determines, consciously or unconsciously, to fight. One implicitly distrusts the feelings and intentions of others toward oneself. One rebels in whatever ways are open to him or her. One wants to be the stronger and defect them, partly for one’s own protection, partly for revenge. When one moves away from people one wants neither to belong nor to fight, but keeps apart. One feels one has not much in common with them, they do not understand one anyhow. One builds up a World of one’s own—with nature, with one’s dolls, one’s books, one’s dreams. In each of these three attitudes, one of the elements involved in basic anxiety is overemphasized: helplessness in the first, hostility in the second, and isolation in the third. However, the fact is that the individual cannot make anyone of these moves wholeheartedly, because under the conditions in which the attitude develop, all are bound to be present. What we have seen from our panoramic view is only the predominant move. In a predominantly learning and complying type of person we can observe aggressive propensities and some need for detachment. A predominantly hostile personas a complaint strain and needs detachment too. And a detached personality is not without hostility or a desire for affection. #RandolphHarris 16 of 21

The predominant attitude, however, is the one that most strongly determines that actual conduct. It represents those ways and means of coping with others in which the particular person feels most at home. Thus a detached person will as a matter of course use all unconscious techniques for keeping others at a safe distance because one feels at a loss in any situation that requires close association with them. Moreover, the ascendant attitude is often but not always the one most acceptable to the person’s conscious mind. This does not mean that the less conspicuous attitudes are less powerful. It would often be difficult to say, for instance, whether in an apparently dependent, compliant person the wish to dominate is of inferior intensity to the need for affection; one’s ways of expressing one’s aggressive impulses are merely more indirect. That the potency of the submerged tendencies may be very great is evidenced by the many instances in which the attitude accorded predominance is reversed. We can see such reversal in child, but it occurs in late life as well. A good illustration is how a girl formerly tomboyish, ambitious, rebellious, when she falls in love may turn into a compliant, dependent woman, apparently without ambition. Or, under pressure of crushing experiences, a detached person may become morbidly dependent. #RandolphHarris 17 of 21

Changes like these, it should be added, throw some light on the frequent question whether later experience counts for nothing, whether we are definitely channeled, condition once and for all, by our childhood situation. Looking at neurotic development from the point of view of conflicts enables us to give a more adequate answer than is usually offered. These are the possibilities: If the early situation is not too prohibitive of spontaneous growth, later experiences, particularly in adolescence, can have a molding influence. If, however, the impact of early experiences has been powerful enough to have molded the child to a rigid pattern, no new experience will be able to break through. In part this is because one’s rigidity does not leave one open to any new experience: one’s detachment, for instance, may be too great to permit of anyone’s coming close to one, or one’s dependence so deep-rooted that one is forced always to play a subordinate role and invite exploitation. In part it is because one will interpret any new experience in the language of one’s established pattern: the aggressive type, for instance, meeting with friendliness, will view it either as a manifestation of stupidity or an attempt to exploit one; the new experience will tend only to reinforce the old pattern. #RandolphHarris 18 of 21

When a neurotic does adopt a different attitude it may look as if later experiences had brought about a change in personality. However, the change is not as radical as it appears. Actually what has happened is that combined internal and external pressures have forced one to abandon one’s predominant attitude in favor of the other extreme—but this change would not have taken place if there had been no conflict to begin with. From the point of view of the normal person there is no reason why the three attitudes should be mutually exclusive. One should be capable of giving in to others, of fighting, and keeping to oneself. The three can complement each other and make for a harmonious whole. If one predominates, it merely indicates an overdevelopment along one line. However, in neurosis there are several reasons why these attitudes are irreconcilable. The neurotic is not flexible; one is driven to comply, to fight, to be aloof, regardless of whether the move is appropriate in the particular circumstance, and one is thrown into a panic if one behaves otherwise. Hence, when all three attitudes are present in any strong degree, one is bound to be caught in a severe conflict. Another factor, and one that considerably widens the scope of the conflict, is that the attitudes do not remain restricted to the area of human relationships but gradually pervade the entire personality, as a malignant tumor pervades the whole organic tissue. #RandolphHarris 19 of 21

They end by encompassing not only the person’s relation to others but also one’s relation to oneself and to life in general. If we are not fully aware of this all-embracing character, the temptation is to think of the resulting conflict in categorical terms, like love versus hate, compliance versus defiance, submissiveness versus domination, and so on. That, however, would be as misleading as to distinguish fascism from democracy by focusing on any single opposing feature, such as their difference in approach to religion or power. These are differences certainly, but exclusive emphasis upon them would serve to obscure the point that democracy and fascism are Worlds apart and represent two philosophies of life entirely incompatible with each other. It is not accidental that a conflict that starts with our relation to others in time affect the whole personality. Human relationships are so crucial that they are bound to mold the qualities we develop, the goals we set for ourselves, the values we believe in. All these in turn react upon our relations with others and so are inextricably interwoven. My contention is that the conflict born of incompatible attitudes constitutes the core of neurosis and therefore deserves to be called basic. And let me add that I use the term core not merely in the figurative sense of its being significant but to emphasize that fact that it is the dynamic center from which neuroses emanate. #RandolphHarris 20 of 21

This contention is the nucleus of a new theory of neurosis whose implications will become apparent in what follow. Broadly considered, the theory may be viewed as an elaboration of my earlier concept that neuroses are an expression of a disturbance in human relationships. The quest says one is not so helpless as one thinks one is. Why give oneself up so unresisteningly to the tendencies one finds in one’s heart, to the thoughts one find in one’s mind, to the inward domination of one’s possession and passion? Why be do soft-willed as to refrain from making any effort at all on the plea that one must accept oneself as one finds oneself? When you come out of the other side of this experience and you make your way out of the cage your whole perception of life and this World will have changed. These Hell realms will at this point no longer be focal points of initiation. They will have become steps upon the manifestation of desire and the path of ascent. Earth will become the path to the fulfillment of your purpose and personal divine plan. It is at this point you will be empowered to mold eternal darkness which permeates all into divine light. This is to Become a Living God. “See how I love your precepts; preserve my life, O LORD, according to your love. All your words are true; all your righteous laws are eternal,” reports Psalm 119.15-16. #RandolphHarris 21 of 21

Cresleigh Homes

We love combining rustic elements with a modern color palette to create something truly unique. 🔨💡 Check out these beautiful barn doors in #CresleighRanch Mills Station Residence 3.

https://cresleigh.com/mills-station/

#CresleighHomes

Randolph Harris II International Institute

Category Archives: Poverty

Post navigation