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Call Up the Buried Past Again
My sea green Victorian mansion gleamed dazzingly in the early morning sunshine. Giant peach trees, bursting into bloom before it, hid the roof and cast blue shade on the ground. A fence at the back enclosed a poultry yard, and beyond that were hen houses, the horse stables, and a stall from which the black-and-white cows looked plaintively forth, several gazebos, a greenhouse, water tower, toolshed, a roofed well, a flower garden and vegetable garden. It was an infinitely pleasant-looking estate, and if death had struck there at all, there was no outward sign. All that beautiful wainscot mahogany, as good as the day it was put up, and garlands-like of foliage and fruit, and the lovely gilding work on the coat of arms and the organ pipes really spoke to my soul. However, the season was undoubtedly a very trying one. Many people in the neighbourhood had but little enjoyment of the exquisite sunny days and the calm nights of August and September. To several of the older people—the summer proved downright fatal, but even among the younger, few escaped either a sojourn in bed for a matter of weeks, or at the least, a brooding sense of oppression, accompanied by hateful nightmares. Gradually there formulated itself a suspicion—which grew into a conviction—that Llanada Villa had something to say in the matter. I was visited by dreams, which I retailed to my friends, of a shape that slipped out of the little door of the south transept as the dark fell in, and flitted—taking a fresh direction every night—disappearing for a while in the house, and finally emerging again when the night sky was paling. #RandolphHarris 1 of 8
I could see nothing of it, but that it was a moving form: only I had an impression that when it returned to the mansion, as it seemed to do in the end of the dream, it turned its head: and then, I could not tell why, but I thought it had red eyes. The circumstances involve too much unreconciled grief, too tragic a loss, for me to be willing to fully engage others in the dream. The iron broom he uses to sweep leaves a trail of blood. When I awake, I am exhausted. In the small hours of the morning, I can barely remember the details of the journey I had in my slumber. All I can think of is what he looked like when he caught me in my attempted escape, cold and bedraggled, lost and looking for a servant so that I could make my escape. And after awaking, accompanied by the sounds of Indian drums, chants, whoops, and the cries of what seemed to be hundreds of voices, I was again possessed by the odd feeling of being watched. As vague outlines of people running back and forth in the darkness of the hallways. The high-pitched howls and screams were real. There were the shadows of fifteen people. In the unsure light of dying fire, there were tears in my eyes. I went outside, began to stroll aimlessly along the front of the house, then around the corner and around the side. The certainty had set in me that I would find something. It burned like a small fire in my belly as light from the sky along Winchester Row retreated and deepened the shadows softened, under the threat of advancing rain. With a rasping, grating sound, a section of brickwork like a low, narrow door swung outward; as I entered, a cloud of dust and grit rolled out into the gallery, and settled slowly around me. #RandolphHarris 2 of 8
“Well, I said, coughing, “there’s certainly no one in here—no one living, at any rate.” I lit my lantern, and I saw through the floating dust a narrow stairway of brick, spiralling upward into darkness. I heard a noise from the direction of the library. I stood for a moment listening; the sound was not repeated. I strode to the connecting door. There was no one in the library, and no apparent cause for the sound until I saw that the pages of William’s manuscript, which I had left on the seat of a leather armchair, were now strewn upon the floor beneath, with my journals amongst them. “A draught, perhaps,” I thought. However, the air was completely still. And something else had changed. Outside, where the trees should have loomed a mere fifty yards away, there was nothing to be seen at all; nothing but dense, fleecy vapour, sliding across the glass. With a last worried look around the library, I walked back to the gallery. As I was about to step into the opening, I was seized by panic. With my lantern, I stepped over the threshold, into a cylindrical chamber no more than three feet wide. Dust and grit lay thick upon the stone floor. I shone the beam upward, but could see only the returning spiral of the staircase. Testing each stair as I went, I moved awkwardly upward, afraid of tripping over my shirt. Musty air stung my eyes; there were cobwebs draped about the walls, but they looked old and brittle, and nothing moved when I shone the lantern over them. This, I thought, was how an ancient tomb would smell, a tomb that had been sealed for hundreds of years, where even the spider had died of starvation. #RandolphHarris 3 of 8
I had completed at least two full spirals before the stairs ended at a low wooden door, set into the wall to form a ledge just wide enough to stand upon. My hair brushed against the stone roof of the chamber. I glanced back down the stairs and was seized with a fit of dizziness so that I had to grip the door handle to prevent myself from falling. The handle turned in my grasp; the door creaked open. It was a room I had not seen—or, rather, a cell—perhaps six by four feet, the roof only a few inches above my head. The door opened inward to the left, leaving just enough room for a straight-backed chair and a table placed against the opposite wall. Upon the dusty surface of the table were a decanter, a wineglass, two candlesticks, an inkstand containing half a dozen quill pens, also thickly covered in grime; and a glass-fronted case, two shelves high, containing what looked like thirty or forty identical volumes. There seemed to be no other furniture, but as I stood staring at the desk, I became aware that my lantern was not the only source of illumination. Along the wall to my right were half a dozen dim, narrow strips of light. I took a tentative step forward, felt an icy draught upon my face, and realized that the secret room and its stairwell had been built across the chimney, with slits for ventilation running through the outer wall. Three more steps brought me within reach of the bookcase. Through the dusty glass I saw that the volumes were indeed identical, and that there was no printing on the spines; they were leatherbound manuscript books, labelled only by year, and shelved in order from 1860 through 1866. I set the lantern upon the table, tugged at the right-hand door until it opened with a shriek of hinges, and drew out the last volume. #RandolphHarris 4 of 8
It was a diary, written in a crabbed, shaky hand, but legible enough.
5th December 1860
Beloved, let us love so well, our hearts shall still be better for our love, and still our love be sweeter for our life, and both commended, for the sake of each, by all true kindred souls and true loves born. My heart so potently never spake romance, but when my eyes with thine thereon could dance. My own goddess is past all thing far, I saw far in the concave green of the sea. My nets are spread out, and I at rest. I was a lonely youth on desert shores. But the crown of all my life was utmost quietude: More did I love you than the brightest summer shine. I now dwell whole days in sheer astonishment from far off a crustal pool. When I awoke, ‘twas in a twilight bower; who could resist? Who in this universe?
Eternally yours,
William Wirt Winchester
#RandolphHarris 5 of 8
I read on through entry after entry of meticulously precious moments. There were several more volumes and I found that they were all the same: a tender daily record of magnificent life and love. I think I fainted. When I came to, I aw a bundle of old clothes lying behind the door. Only they were not just clothes, because there was something in them; something with shrivelled claws for hands and a shrunken head no larger than a child’s, to which a few tufts of scanty white hair still clung. The mouth and nostrils and eye socket were choked with cobwebs. I picked up the last volume of the diary and, averting my eyes from the ghastly object behind the door, ran down the shaky stairs and through to the comparative warmth of the library. The fog outside was impenetrable as before. As I made my way back to the main entrance, I thought, I should go mad with fear. Well, that same night I dropped off asleep as sound as a baby does, and all of the sudden Zip woke me up, coming into the bed, and thought I, now we’re going to get it sharp, for he seemed more frightened than usual. After about five minutes sure enough came this cry. I cannot give you no idea what it was like; and so near too—nearer than I had heard it—yet—and a funny thing, you know what this mansion is for an echo. Well, this crying never made no sign of an echo at all. However, as I said, it was dreadful near this night; and on the top of the start I got with hearing it, I got another fright; for I heard something rustling outside in the passage. Now to be sure I thought I was done; but I noticed Zip seemed to perk up a bit, and next there was someone whispered outside the door. #RandolphHarris 6 of 8
I slipped out of bed across to my window, but Zip he bored right down to the bottom of the bed—and I looked out. First go off I could not see anything. Then right down in the shadow under a buttress I made out what I shall always say were two spots of red—a dull red it was—nothing like a lamp or a fire, but just so as you could pick them out of the black shadow. I had not but just sighted them when it seemed we were the only people that had been disturbed, because I saw a window in the left side of the house had become lit up, and the light moving. I just turned my head to make sure of it, and then looked back into the shadow for those two red orbs, and they were gone, and for all I peered about and stared, there was not a sign more of them. Then came my light fright that night—something came against my bare leg—but that was all right: that was my little dog Zip. He had come out of bed, and was prancing about making a great to-do, only holding his tongue, and I saw he was quite in spirits again, and took him back to bed and we slept the night out! The next morning there came the most fearful crash down at the west end of the mansion, as if a whole stack of big timber had fallen down a flight of stairs. There was terrible commotion. I heard the slab fall out, and the crowbar on the floor, and I heard Mr. Hansen say, “Good God!” #RandolphHarris 7 of 8
When I looked down again I saw Mr. Hansen tumbled over on the floor, the men were making off down the hall. Mr. Hansen was very crossed. “I wish to goodness you’d look where you’re coming to,” he said to the carpenters. “Why you should all take to your heels when a stick of wood tumbles down I cannot imagine”; and all Mr. Hansen could do, explaining he was right away on the other side of the staircase, would not satisfy him. Then the butler came back and reported there was nothing to account for this noise and nothing seemingly fallen down, and when Mr. Hansen finished feeling of himself they gather round—except someone lit up a candle and they looked into the hall. “Nothing there,” said Mr. Hansen, “what did I tell you? Stay! here’s something. What’s this? a bit of music paper, and a piece of torn stuff—part of a dress in looks like. Both quite modern—no interest whatever. Another time perhaps you’ll take the advice of an educated man”—or something of that nature, and he went, limping a bit, and out through the north door, only as he went he called back angry to the butler for leaving the door standing open. The butler called out “Very sorry, sir,” but he shrugged his shoulders, and said, “I fancy Mr. Hansen’s mistaken. I closed the door behind me, but he’s a little upset. I asked the butler if he had seen what knocked over Mr. Hansen. “Come, you must have seen it,” he says. “Didn’t you see? A thing like a man, all over hair, and two great eyes to it?” Well, that was all I could get out of him that time, and later on he seemed as if he was ashamed of being so frightened, and he used to put me off when I asked him about it. #RandolphHarris 8 of 8
A tour guide was making the night trip through The Winchester Mystery House. He had been dozing lightly as he secured the rooms when he was awakened by what he later described as a “damned uneasy feeling.” He could not put a figure on what was troubling his, he told a reporter for a Bay Area newspaper in the summer of 2003. There were no strange or unusual noises in the mansion. He could detect nothing that sounded wrong in the steady closing of the windows and doors. For some reason, he decided to lift one of the window shades. That is when he aw the apparition. Outside of the window, so close that is seemed as if he might be able to touch them if he lowered the glass, was a brightly painted Indian brave on his spirited mount. The warrior bent low over the flying black mane of his horse and looked neither to the right nor to the left. He seemed to be mouthing words of encouragement to the phantom mustang as they rapidly dashed off around the estate. “I’ve seen the me six or seven times after that, on different parts of the estate,” the tour guide said. “They seem to be solid flesh, but there’s kind of shimmer around them. It’s like watching a strip of really old movie film being protected onto the prairie.”
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He is Nothing but an Object of Manipulation
Irony has a sort of disadvantage. As many know, one effect capitalism has had on the process of growing freedom is that it has made the individual more alone and isolated and imbued him with a feeling of insignificance and powerlessness. One of the general characteristics of the capitalistic economy is the principle of individualistic activity. In contrast to the feudal system of the Middle Ages under which everybody had a fixed place in an ordered and transparent social system, capitalistic economy put the individual entirely on his own feet. What he did, how he did it, whether he succeeded or whether he failed, was entirely his own affair. That this principle furthered the process of individualization is obvious and is always mentioned as an important item on the credit side of modern culture. However, in furthering “freedom from,” this principle heled to sever all ties between on individual and the other and thereby isolated and separated the individual from his fellow men. This development had been prepared by the teachings of the Reformation. In the Catholic Church the relationship of the individual to God had been based on membership in the Church. The Church was the link between him and God, thus on the one hand restricting his individuality, but on the other hand letting him face God as an integral part of a group. Protestantism made the individual face God alone. Faith in Mr. Luther’s sense was an entirely subjective experience and with Mr. Calvin the conviction of salvation also had this same subjective quality. The individual facing God’s might alone could not help feeling crushed and seeking salvation in complete submission. #RandolphHarris 1 of 19
Psychologically this spiritual individualism is not too different from the economic individualism. In both instance the individual is completely alone and in his isolation faces the superior power, be it of God, of competitors, or of impersonal economic forces. The individualistic relationship to God was the psychological preparation for the individualistic character of man’s secular activities. While the individualistic character of the economic system is an undisputed fact and only the effect this economic individualism has in increasing the individual’s aloneness may appear doubtful. However, these are some points that contradict some of the most widespread conventional concepts about capitalism. These concepts assume that in modern society man has become the center and purpose of all activity, that what he does he does for himself, that the principle of self-interest and egotism are the all-powerful motivations of human activity. In a sense, we believe this to be true to some extent. Man had done much for himself, for his own purposes, in these last four hundred and seventy-five years. Yet much of what seemed to him to be his purpose was not his, if we mean by “him,” not “the worker,” “the manufacturer,” but the concrete human being with all his emotional, intellectual, and sensuous potentialities. Besides the affirmation of the individual which capitalism asceticism which is the direct continuation of the Protestant spirit. In medieval system capital was the servant of man, but in the modern system it became his master. In the medieval word economic activities were a means to an end; the end was life itself, or-as the Catholic Church understood it—the spiritual salvation of man. #RandolphHarris 2 of 19
Economic activities are necessary, even riches can serve as God’s purposes, but all external activity has only significance and dignity as far as it furthers the aims of life. Economic activity and the wish for gain for its own sake appeared as irrational to the medieval thinker as their absence appears to modern thought. In capitalism economic activity, success, material gains, become ends in themselves. It becomes man’s fate to contribute to the growth of the economic system, to amass capital, not for purposes of his own happiness or salvation, but as an end in itself. Man became a cog in the vast economic machine—an important one if he had much capital, an insignificant one if he had none—but always a cog to serve a purpose outside of himself. This readiness for submission of one’s self to extrahuman ends was actually prepared by Protestantism, although nothing was further from Mr. Luther’s or Mr. Calvin’ mind than the approval of such supremacy of economic activities. However, in their theological teaching they had laid the ground for this development by breaking man’s spiritual backbone, his feeling of dignity and price, by teaching him that activity had no further aims outside of himself. One of Mr. Luther’s teachings was his emphasis on the evilness of human nature, the uselessness of his will and of his efforts. Mr. Calvin placed the same emphasis on the wickedness of man and put in the center of his whole system the idea that man must humiliate his self-pride to the utmost; and furthermore, that the purpose of man’s life is exclusively God’s glory and nothing of hi own. #RandolphHarris 3 of 19
Thus Mr. Luther and Mr. Calvin psychologically prepared man for the role which he had to assume in modern society: of feeling his own self to be insignificant and of being ready to subordinate his life exclusively for purposes which were not his own. Once man was ready to become nothing but the means for the glory of God a God who represented neither justice nor love, he was sufficiently prepared to accept the role of a servant to the economic machine—and eventually a “Fuhrer.” The subordination of the individual as a means to economic ends is based on the peculiarities of the capitalistic mode of production, which makes the accumulation of capital the purpose and aim of economic activity. One works for profit’s sake, but the profit one makes is not made to be spent but to be invested as new capital; this increased capital brings new profits which again are invested, and so on in a circle. There were of course always capitalists who spent money for luxuries or as “conspicuous waste”; but the classic representatives of capitalism enjoyed working—not spending. This principle of accumulating capital instead of using it for consumption is the premise of the grandiose achievements of our modern industrial system. If man had not had the ascetic attitude to work and the desire to invest the fruits of his work for the purpose of developing the productive capacities of the economic system, our progress in mastering nature never could have been made; it is this growth of the productive forces of society which for the first time in history permits us to visualize a future in which the continual struggle for the satisfaction of material needs will cease. #RandolphHarris 4 of 19
Yet, while the principle of work for the sake for the accumulation of capital objectively is of enormous value for the progress of mankind, subjectively it has made man work for extrapersonal ends, made him a servant to the very machine he built, and thereby has given him a feeling of personal insignificance and powerlessness. Therefore, those individuals in modern society who had capital were able to turn their profits into new capital investment. Regardless of whether they were big or small capitalists, their life was devoted to the fulfillment of their economic function, the amassing of capital. However, what about those who had no capital and who had to earn a living by selling their labour? The psychological effect of their economic position was not much different from that of the capitalist. In the first place, being employed meant that they were dependent on the laws of the market, on prosperity and depression, on the effect of technical improvements in the hands of their employer. They were manipulated directly by him, and to them he became the representative of a superior power to which they had to submit. This was especially true for the position of workers up to and during the nineteenth century. Since then the trade-union movement has given the worker some power of his own and thereby is changing the situation in which he is nothing but an object of manipulation. However, aside from this direct and personal dependence of the worker on the employer, he, like the whole of society, has been imbued by the spirit of asceticism and submission to extrapersonal ends which we have described as characteristic for the owner of capital. This is not surprising. #RandolphHarris 5 of 19
In any society the spirit of the whole culture is determined by the spirit of those groups that are most powerful in society. This is partly because these groups have the power to control the educational system, schools, church, press, theater, and thereby to immune the whole population with their own ideas; furthermore, these powerful groups carry so much prestige that the lower classes are more than ready to accept and imitate their values and to identify themselves psychologically. The mode of capitalistic production has made man an instrument for suprapersonal economic purposes, and increased the spirit of asceticism and individual insignificance for which Protestantism had been the psychological preparation. However, this thesis conflicts with the fact that modern man seems to be motivated not by an attitude of sacrifice and asceticism but, on the contrary, by an extreme degree of egotism and by the pursuit of self-interest. How can we reconcile the fact that objectively he became a servant to ends which were not his, and yet that subjectively he believed himself to be motivated by his self-interest? How can we reconcile the spirit of Protestantism and its emphasis on unselfishness with the modern doctrine of egotism which claims, to use Machiavelli’s formulation, that egotism is the strongest motive power of human behaviour, that the desire for person advantage is stronger than all moral considerations, that a man would rather see his own father die than lose his fortune? Can this contradiction be explained by the assumption that the emphasis on unselfishness was only an ideology to cover up the underlying egotism? #RandolphHarris 6 of 19
Although this may be true to some extent, we do not believe that this is the full answer. To indicate in what direction the answer seems to lie, we have to concern ourselves with the psychological intricacies of the problem of selfishness. The assumption underling the thinking of Mr. Luther and Mr. Calvin and also that of Mr. Kant and Dr. Freud, is: Selfishness is identical with self-love. To love others is a virtue, to love oneself is a sin. Furthermore, love for others and love for oneself are mutually exclusive. Theoretically we meet here with a fallacy concerning the nature of love. Love is not primarily “caused” by a specific object, but a lingering quality in a person which is only actualized by a certain “object.” Hatred is a passionate wish for destruction; love is a passionate affirmation of an “object”; it is not an “affect” but an active striving and inner relatedness, the aim of which is the happiness, growth, and freedom of its object. The era of preadolescence is characterized by the appearance of impulses in interpersonal relations which make for a new type of satisfaction in place of the other person (the chum). Love, according to him, is a situation in which the satisfaction of the loved one is exactly as significant and desirable as the lover. It is a readiness which, in principle, can turn to any person and object including ourselves. Exclusive love is a contradiction in itself. To be sure, it is not accidental that certain person becomes the “object” of manifest love. #RandolphHarris 7 of 19
The factors conditioning such a specific choice are too numerous and too complex to be discussed here. However, love for a particular “object” is only the actualization and concentration of lingering love with regard to one person; it is not, as the idea of romantic love would have it, that there is only the one person in the World whom one can love, that it is the great chance of one’s life to find that person, and that love for him results in withdrawal from all others. The kind of love which can only be experienced with regard to one person demonstrates by this very fact that it is not love but a sado-masochistic attachment. The basic affirmation contained in love is directed toward the beloved person as an incarnation of essentially human qualities. Love for one person implies love for man as such. Love for man as such is not, as it is frequently supposed to be, an abstraction coming “after” the love for a specific person, or an enlargement of the experience with a specific “object”; it is premise, although, genetically, it is acquired in the contact with concrete individuals. From this it follows that my own self, in principle, is as much an object of my love as another person. The affirmation of my own life, happiness, growth, freedom, is rooted in the presence of the basic readiness of and ability for such an affirmation. If an individual has this readiness, he has it also toward himself; if he can only “love” others, he cannot love at all. When proposal-making bodies are constituted ad hoc, they usually report their findings and recommendations, and then are disbanded. There is thus little opportunity for them or their professional staffs to accumulate experience as a group. #RandolphHarris 8 of 19
Since proposal-making bodies almost universally try to settle upon a single proposal or integrated body of recommendations, with at most a single minority report rather than several alternatives, their work may be rejected or tabled by the policy-making body. Later, another study committee may therefore have to be set up; or a third or a fourth. In some instances of very complex problem situations, exempli gratia, devising private expenditures of public funds, as in government-sponsored research, a succession of studies may have to be made before a workable scheme can be evolved. In this way, there is some accretion of experience even among ad hoc recommending bodies. On the other hand, expect at the beginning of their existence, most planning agencies utilize permanently constituted advisory committees, which in turn often utilize permanently constituted professional staffs. Under such conditions, the accretion of experience is expedited, with many kinds of desirable consequences in the way of expert proficiency, exempli gratia, the narrowing of estimates or the correct anticipation of opinion. Moreover, as needs to be stressed, the proposal-making or planning group can thus co-operate very closely with the group in charge of the actual execution of programs. The Tennessee Valley Authority, for example, takes pride in the fact that in its administrative structure planning and operation are merged. Such a setup is probably an extreme which is rarely feasible. #RandolphHarris 9 of 19
On the other hand, severe and unnecessary complications develop when an advisory commission plus its staff get so far detached from operating agencies that neither feels responsible toward the other, and communication between them breaks down. There are certain guiding trends of expectation regarding such bodies which are becoming more explicitly defined as time goes on. These trends can be summarized under the general term of “professionalization.” This term not only refers to formal membership of staff members in professional societies and their adherence to professional standards of ethics and competence, but to a subtle though substantial development of respect and support for professionals among the public at large. The development of professional standards has always depended to a large degree upon insistence by the community that the trust which it places in professionals be merited, and not solely dependent on the spontaneous enforcement of professional standards by the professional societies themselves. Formerly, however, the professions were a quite distinct and even segregated group of occupations. In recent times the professional outlook has permeated extensively into many occupations and institutions where it once was absent, and their clientele has come to demand professional standards of conduct where much less used to be expected. #RandolphHarris 10 of 19
This demand for professional conduct plainly applies to the status and role ascribed to the proposal-making bodies we have been discussing. They are expected to observe a steady not-self-interested, expert, responsible concern for the welfare of the public they serve. While their diagnoses and recommendations are not accepted as formally binding, they influence the course of the community’s action to the extent that the community trusts them. Having such influence, there is no reason for the body of recommending experts to possess direct authority over the administrator of an action program or his agency, and certainly never over the clientele the agency serves. Having made their proposals, the members of the recommending body should have no more voice or vote in their adoption or rejection than any other citizens. Often hearings are held in which the knowledge, views, and suggestions of all interested parties are sought. The scope of the problem must be defined and measured; all plausible ways of solving the problem must be canvased or even invented; the resources available and required for each alternative solution must be estimated as closely as possible; reasonable rates of accomplishment for various quantitative goals must be proposed; the barriers set by the vital interests of affected groups must be assessed; and the proposal as a whole must be formulated in such a way as to conciliate, skirt, or dissolve all obstacles. It is not surprising that the intensive fact-finding and deliberation which goes into making a well-formulated proposal far exceeds anything of this sort that the public at large can do, so that the public comes to depend heavily on the integrity and competence of its expert recommending bodies. #RandolphHarris 11 of 19
Also, it is perhaps not surprising that recommending bodies and reports often appear to the inexperienced public as luxuries which cannot be afforded, rather than as necessities for ultimate economy in planning. Relation-based and rule-based systems are conceptual pure categories that mix in different ways in practice. In some situations, the diminishing returns of a relation-based system can be countered without going to a fully centralized rule-based alternative. One such system has a hierarchical structure, with small relation-based self-governing communities, and one or more tiers of more formalized channels of information linking them together. This may be especially helpful to middle-sized communities which would otherwise fare poorly in comparison with smaller self-governing communities or larger ones that have successfully made the transition to full rule-based governance. In a model of such a two-tier system, we found that it can mitigate the diminishing returns of self-governance. It retains the local information advantages of a small community, merely adding a formal network of information transmission among the much smaller number, namely a group of supervisors, one from each local network. Another system that can bridge the gap between relation-based governance in small-scale communities and rule-based governance in large ones is the community responsibility system. This system prevailed in Europe in the pre-modern period. It exploited the fact that in those says the communal identities of people were relatively easily identifiable to outsiders because of differences in language, dress, food, and so on, whereas individuals could be tracked well within a community. #RandolphHarris 12 of 19
Then the system worked by holding a community jointly liable for default by any member of it, leaving the community to track down the individual miscreant and recover the sums from him. This is a different kind of two-tier system, each community being the lower tier and the collectivity of communities the upper tier. Less-developed countries (LDCs) and transition economies confront the most important policy questions related to the themes in this report, namely what kind of institutions they should adopt. The correct answer is likely to be a mixture in most cases, and the details of the mixture will depend on the specifics of the country, its history, and its economic prospects. Theoretical understanding of the country, its history, and its economic prospects. Theoretical understanding of the merits and the drawbacks of conceptually pure systems is essential for good design of the right mixture, as is evidence on the performance of similar systems in other countries at other times. However, these must be supplemented by a lot of local knowledge and experimentation. The transition economies should develop their legal systems in this way, starting with private arrangements, especially arbitration, and building on the knowledge gained in their operation. Opening the system to more minority power and allowing citizens to play a more direct role in their own governance are both necessary, but carry us only part of the way. The third vital principle for the politics of tomorrow is aimed at breaking up the decisional logjam and putting decisions where they belong. This, not simply reshufflings leaders, is the antidote to political paralysis. We call it “decision division.” #RandolphHarris 13 of 19
Some problems cannot be solved on a local level. Others cannot be solved on a national level. Some require action at many levels simultaneously. Moreover, the appropriate place to solve a problem does not stay put. It changes over time. To cure today’s decision logjam, resulting from institutional overload, we need to divide up the decisions and reallocate them—sharing them more widely and switching the site of decision-making as the problems themselves require. Today’s political arrangements violate this principle wildly. The problems have shifted, but the decisional power has not. Thus, too many decisions are still concentrated, and the institutional architecture is most elaborate at the national level. By contrast, not enough decisions are being made at the transnational level, and the structures needed there are radically underdeveloped. In addition, too few decisions are left for the subnational level—regions, states, provinces and localities, or non-geographical social groupings. At the transnational level, we are as politically primitive and underdeveloped today as we were at the national level when the industrial revolution began three hundred and twenty years ago. By transferring some decisions “up” from the nation-state, we not only make it possible to act effectively at the level where many of our most explosive problems lie, but simultaneously reduce the decision burden at the overloaded center—the nation-state. Decision division is essential. However, moving decisions up the scale is only half the task. It is also clearly necessary to move a vast amount of decision-making downward from the center. #RandolphHarris 14 of 19
Again the issues is not “either/or” in character. It is not decentralization versus centralization in some absolute sense. The issue is rational reallocation of decision-making in a system that has overstressed centralization to the point at which new information flows are swamping the central decision-makers. Political decentralization is no guarantee of democracy—quite vicious localist tyrannies are possible. Local politics are frequently even more corrupt than national politics. Moreover, much that passes for decentralization is a kind of pseudo-decentralization for the benefit of the centralizers. Nevertheless, with all these caveats, there is no possibility of restoring sense, order and management “efficiency” to many governments without a substantial devolution of central power. We need to divide the decision load and shift a significant part of it downward. This is not because romantic anarchists want us to restore “village democracy” or because angry affluent taxpayers want to cut back on welfare services to the poor. However, any political structure—even with banks of computers—can handle only so much information and no more, can produce only a certain quantity and quality of decisions, and that the decisional implosion has now pushed governments beyond this breakpoint. Moreover, the institutions of government must correlate with the structure of the economy, the information system and other features of the civilization. Today we are witnessing a fundamental decentralization and regionalism of production and economic activity. Indeed it may well be that the basic unit is no longer the national economy. #RandolphHarris 15 of 19
What we are seeing, as we have already stressed is the emergence of a very large, more and more cohesive regional sub-economies within each national economy. At the corporate level, we not only see efforts at internal decentralization but an actual geographical decentralization as well. All this reflects, in part, a gigantic shift of information flows in society. We are undergoing a fundamental demassification of communications as the power of the central networks wanes. We are seeing a stunning proliferation of cable, cassette, wireless, and private electronic mail systems, all ushing in the same decentralist direction. It is not possible for a society to de-massify economic activity, communications and many other crucial processes without also, sooner or later, being compelled to decentralize government decision-making as well. All this demands more than cosmetic changes in existing political institutions. It implies massive battles over control of budgets, taxes, land, energy, and other resources. Decision division will not come easily, but it is absolutely unavoidable in country after overcentralized country. In fighting back to freedom, the believer must wield Scripture as the divinely provided weapon for victory over evil spirit. The versus used with immediate effect, and giving evidence of relief, indicate the specific nature of any attack. They show by the efficacy of the weapon used the immediate cause of the conflict—as the believer reasons back from the effectiveness of the weapon to the cause of the warfare. For instance, if the text wielded is that the ultimate negative is the “source of lies,” and the believer declares that he refused all his lies, and this brings liberty from the oppression of the enemy, it indicates that the enemy is attacking with some of his or her deceptive workings. Then the believer should not only refuse all his or her lies, but pray, “Lord, destroy all the ultimate negative’s lies to me.” #RandolphHarris 16 of 19
All this simply means is that in the path to freedom the deceived believer must act intelligently. He must know the truth, and when the truth is received and acted upon he is set free. In going down into deception the intelligence is unused, but in recovering freedom he must act with deliberate knowledge; id est, he goes down “passively,” but he must emerge to liberty actively, by the action of his whole being. Force must be used against force. The deceiving spirits may suggest that this is “self-effort,” and attempt to again deceive the man into taking a passive attitude—so beware! A few suggestions for attitude and action may be added here in condensed form, for guidance of any who are seeking freedom from the enemy’s powers: Keep claiming the power of the blood. Pray for light, and face the past. Resist the ultimate negative’s persistently in your spirit Never give up hope. Avoid all introspection. Live and pray for others, and thus keep your spirit in full aggressive and resisting power. Again it may be said: Stand daily on Romans 6.11 at the attitude to sin. Resist the enemy (James 4.7) daily on the ground of the blood of Christ (Rev. 12.11). Live daily for others; live outward, and not inward. The Cross is the symbol of the Christ’s total immersion in the existential situation, and the Resurrection is symbolic of His total victory over it. We do not deny that these meanings are contained in the Cross and Resurrection. Salvation is assured by the manifestation of the New Being within existence, and the Cross is the guarantee that Jesus as the Christ experiences existence to its most terrifying degree. #RandolphHarris 17 of 19
The works of Jesus, including His sacrificial death, do not bring release from sin, but the New Being in Him is the source of salvation. No Christology or soteriology can impugn the Christian’s prerogative to say, “Jesus died for me”—and this statement contains an inescapable sacrificial element. The Resurrection symbolizes the conquest of existence by the manifestation of essential manhood in Jesus as the Christ. The Christ cannot be the Christ unless He is received as such in an act of faith. Before the crucifixion the disciples had faith in the Christhood of Jesus, but the catastrophe of the Cross shattered their faith. After the death and burial of Jesus, in an ecstatic experience of the New Being, they realized that the power of the Christ was still operative, and so their faith was restored. Jesus does nothing in the Resurrection event, for He is dead and buried, and it is the power of the New Being which grasps the disciples in an ecstasy of faith. Apparently the New Being can be separated from Jesus and the Resurrection is an act of the New Bing, but not an act of Jesus. Secondly, the biblical material insists that it is the Resurrection of Jesus which vivifies our faith, that we have risen because He has risen. It is the resuscitation of the disciples’ faith which accounts for the Resurrection event; it is their faith which restores Christhood to Jesus. Resurrection is both event and symbol. The event is the restoration of the disciples’ faith, and the symbolic element is the triumph of essential manhood over the estranged conditions of existence. The rub is that the New Testament presents the reverse of this scheme: the event is the triumphal Resurrection of Jesus which, in turn, symbolizes the rebirth of our life. #RandolphHarris 18 of 19
Christianity and Mormonism teaches unity of the human race. I pledge allegiance to the flag of the United States of America, and to the republic, for which it stands, one nation, under God, with liberty and justice for all. We all have one Father; one God has created us. God therefore forbids every sort of animosity, envy, or unkindness towards any one of whatsoever race, nationality, or religion. God demands consideration for the life, health, powers, and possessions of one’s neighbour. He therefore forbids injuring a fellowman by force, or cunning, or in any other manner depriving him of his property. God commands holding a fellow’s honour as sacred as one’s own. It therefore forbids degrading him by evil reports, vexing him with ridicule or mortifying him. God commands respect for the religious convictions of others. He therefore forbids aspersion or disrespectful treatment of the customs and symbols of other religions. God commands the practice of charity towards all, clothing the naked, feeding the hungry, nursing the sick, confronting those that mourn. He therefore forbids limiting our care to ourselves and our families, and withholding sympathy when our neighbours suffer. God commands respect for labour; each in his own sphere shall strive for the blessings of life by worthwhile creative activity. God therefore demands the cultivation and development of all our power and capabilities. God commands absolute truthfulness; our yea shall be yea, or nay, nay. God therefore forbids the distortion of truth and deceit, and condemns hypocrisy. God commands walking humbly by His side and in modesty among men. God therefore forbids self-conceit, arrogance, and disparagement of the merits of others. God commands chastity and the sanctity of marriage. God forbids infidelity, license and lust. God commands the promotion of welfare of one’s fellowmen. God therefore forbids indifference to the needs of the community. God commands that its adherents shall promote the welfare of the state. God calls upon us to sacrifice property and even life for the highest principles of justice and liberty. God commands sanctification through righteous living. God bids us exert ourselves to hasten the time in which men shall be reunited in love. #RandolphHarris 19 of 19
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Provide them with a Decent Childhood Only to Rob them of their Adult Life
The United States of America is an individualist country. American think of life as an effort to realize their own goals and vales out in the World. This is part of The American Dream. However Worldwide, it turns out, individualism is quite unusual. That temperament was the chief reason why first Ancient Egypt, Europe, then Britian, and then America came to lead the World. (And as we see, World power does shift, so unless American can become a creditor nation and stay on the cutting edge of innovation, we could lose our status as World Superpower.) Today, our chief challenges come from groups within our society, and nations abroad, who are not individualist, who think of life in more cautious and collective terms. To continue to lead, America must come to terms with that World yet remain an individualist nation. The structure of modern society affects man in two ways simultaneously: he becomes more independent, self-reliant, and critical, and becomes more isolated, alone, and afraid. The understanding of the whole problem of freedom depends on the very ability to see both sides of the process and not lose track of the one side while following the other. This is difficult because conventionally we think in nondialectical terms and are prone to doubt whether two contradictory trends can result simultaneously from one cause. Furthermore, the negative side of freedom, the burden which it puts upon man, is difficult to realize, especially for those whose heart is with the cause of freedom. Because in the flight for freedom in modern history the attention was focused upon combating old forms of authority and restraint, it was natural that one should feel that the more these traditional restraints were eliminated, the more freedom one had gained. #RandolphHarris 1 of 20
Poverty in the United States of America is a major issue. Many people think that discrimination and racism is cool and witty. However, how can a sizeable minority of Americans remain jobless and deeply impoverished in the World’s richest state and richest county—even when jobs are available? The more people we have gainfully employed means the more tax revenue we will have and the less dependence individuals will have on the government, which will lessen the burden on taxpayers. While I was doing research, I looked at rent in the United States of America, and the most affordable rent $850 a month, in a city with the median home prices being $250,000.00. In most cities, nationwide, however, the lowest rent for a 1 bedroom, 1 bathroom apartment was $1,800.00 a month, and this excludes major cities like Manhattan, San Jose, New York, San Francsico. So in order to comfortable afford a 1 bedroom, 1 bathroom apartment in most cities, which tend to be semi-rural cities in America, a person need to earn between $43,200 to $64,800 a year. This means that people on fixed incomes are priced out of the rental market, and that is why there is such a huge homeless problem in America. Not only that, but studies indicate that over the last twenty years, Social Security checks are 78 percent lower than they should be and have not kept up with inflation at all. Another problem America is having is troubled assimilation of many minorities. Since the 1960, on average, these marginalized groups have had much more difficulty getting ahead and avoiding social problems than dominant groups. It is not only because of discrimination from the dominant group and law enforcement, but also from their own ethnic groups. It makes some minorities feel superior to see their own family members, perhaps even their kids struggling to become established. #RandolphHarris 2 of 20
This is part of the slave/master mindset. People like to see others with less and it makes the feel good to see someone else struggling and having a hard time, while they are living a comfortable life. The great fact about today’s World is cultural difference. Americans have long thought that they are no different from other people, only freer and more fortunate. They pride themselves on living independent lives in which they work out their personal destiny. They wish that everyone had these opportunities. However, individualist style of life is far less universal than most people think, and today have come into question both at home and abroad. To recognize and address that huge reality is the leading challenge of our time. All of America’s toughest test today involve groups or nations that, on average, are not individualist, but more cautious and collective-minded. At home, individualism is fading among low-income Americans, who are less able than they once were to take responsibility for themselves. We fail sufficiently to recognize that although man has rid himself from old enemies of freedom, new enemies of a different nature have arisen; enemies which are not essentially external restraints, but internal factors blocking the full realization of the freedom of personality. We believe, for instance, that freedom of worship constitutes one of the final victories for freedom. We do not sufficiently recognize that while it is a victory against those powers of Church and State which did not allow man to worship according to his own conscience, the modern individual has lost to a great extent the inner capacity to have faith in anything which is not probable by the methods of the natural sciences. #RandolphHarris 3 of 20
Or, to choose another example, we feel that freedom of speech is the last step in the march of victory of freedom. We forget that, although freedom of speech constitutes an important victory in the battle against old restraints, modern man is in a position where much of what “he” thinks and says are the things that everybody else thinks and says; that he has not acquired the ability to think originally—that is, for himself—which alone gives meaning to his claim that nobody can interfere with the expression of his thoughts. Again, we are proud that in his conduct of life man has become free from external authorities, which tell him what to do and what not to do. We neglect the role of the anonymous authorities like public opinion and “common sense,” which are so powerful because of our profound readiness to conform to the expectations everybody has about ourselves and our equally profound fear of being different. In other words, we are fascinated by the growth of freedom from powers outside of ourselves and are blinded to the fact of inner restraints, compulsions, and fears, which tend to undermine the meaning of the victories freedom has won against its traditional enemies. We therefore are prone to think that the problem of freedom is exclusively that of gaining still more freedom of the kind we have gained in the course of modern history, and to believe that the defense of freedom against such powers that deny such freedom is all that is necessary. We forget that, although each of the liberties which have been won must be defended with utmost vigor, the problem of freedom is not only a quantitative one, but a qualitative one; that we not only have to preserve and increase the traditional freedom, but that we have to gain a new kind of freedom, one which enables us to realize our own individual self, to have faith in this self and in life. #RandolphHarris 4 of 20
Any critical evaluation of the effect which the industrial system had on this kind of inner freedom must start with the full understanding of the enormous progress which capitalism has meant for the development of human personality. As a matter of fact, any critical appraisal of modern society which neglects this side of the picture must prove to be rooted in an irrational romanticism and is suspect of criticizing capitalism, not for the sake of progress, but for the sake of the destruction of the most important achievements of man in modern history. What Protestantism had started to do in freeing man spiritually, capitalism continued to do mentally, socially, and politically. Economic freedom was the basis of this development, the middle class was it champion. The individual was no longer bound by a fixed social system, based on tradition and with a comparatively small margin for personal advancement beyond the traditional limit. He was allowed and expected to succeed in personal economic gains as far as his diligence, intelligence, courage, thrift, or luck would lead him. His was the chance of success, his was the risk to lose and to be one of those killed or wounded in the fierce economic battle in which each one fought against everybody ese. Under the feudal system the limits of his life expansion had been laid out before he was born; but under the capitalistic system the individual, particularly the member of the middle class, had a chance—in spite of many limitations—to succeed on the basis of his own merits and actions. He saw a goal before his eyes toward which he could strive and which he often had a good chance to attain. He learned to rely on himself, to make responsible decisions, to give up both soothing and terrifying superstitions. #RandolphHarris 5 of 20
Man became increasingly free from the bondage of nature; he mastered natural forces to a degree unheard and undreamed of in previous history. Men became equal; differences of caste and religion, which once had been natural boundaries blocking the unification of the human race, disappeared, and men learned to recognize each other as human beings. The World became increasingly free from mystifying elements; man began to see himself objectively and with fewer and fewer illusions. Politically freedom grew too. On the strength of its economic position the rising middle class could conquer political power and the newly won political power created increased possibilities for economic progress. The great revolutions in England and France and the fight for American independence are the milestones marking this development. The peak in the evolution of freedom in the political sphere was the modern democratic state based on the principle of equality of all men and the equal right of everybody to share in the government by representatives of his own choosing. Each one was supposed to be able to act according to his own interest and at the same time with a view to the common welfare of the nation. Capitalism not only freed man from traditional bonds, but it also contributed tremendously to the increasing positive freedom, to the growth of an active, critical, responsible self. However, while this was one effect capitalism had on the process of growing freedom, at the same time it made the individual more alone and isolated and imbued him with a feeling of insignificance and powerlessness. #RandolphHarris 6 of 20
Culture connotes what people think life is about, what we strive to do or be. Differences in culture are too important to ignore, but neither are they racial in any physical sense. Rather, the arise from differences in attitudes and ways of life. As it happens, most of those who believe that one can coherently talk about freedom of action without touching upon the issue of free will are compatibilists, who reject the idea of free will in any strong, non-determinist sense and who embrace instead a certain conception of free choice which they deem to be perfectly compatible with the determinism of natural causality. The central assumption of common human thought and speech seems to be that freedom is the principal characteristic that distinguishes man from all that is non-human. Moderns associate individual freedom with the absence of constraints, including the constraints of law, to pursue one’s own interests—especially those of a commercial kind. Constant contrasts this with the ancient Greco-Roman understanding of liberty in terms of being a freeman as opposed to a slave of being entitled, indeed obliged, to take an active role in government. Relation-based governance and rule-based governance represent a theoretical dichotomy. In reality, most governance systems contain elements of those two extreme forms. Even in the United States of America today, which is as close to having a rule-based governance as any country at any time, we see continued use of relation-based governance at many points. #RandolphHarris 7 of 20
In fact external legal enforcement of a contract when a breach occurs is often the last resort rather than the first. Its more important role is as a backstop or a threat point tht underlies the renegotiation of the deal between the parties. And international trade and capital flows require interaction of different governance systems—a rule-based and a relation-based system, or two relation-based systems with different preexisting relationship. What can we expect to see at such interfaces? Most important are the frictions and instabilities that arise when people or firms or banks coming from different expectations about behavior, transact with each other. The clash of expectations can lead to speculative booms and busts; in the financial bubbles through history, economies in the process of liberalization appear to be especially susceptible to outbreaks of speculation. Next come asymmetries, some of which favor the relation-based system. People used to dealing in such a system will find it easier to initiate some transaction in a rule-based system than vice versa. This may be one reason—in addition to any formal trade barriers—why Japan, South Korea, and Taiwan have been more successful in exporting to the United States of America and the United Kingdom than vice versa. Anyone can come and tap into USA distribution channels, get trade credit, or engage in advertising and other promotional activities. In relation-based economies these activities are mostly carried out by firms that have long-standing relationships with others in the country, and who will not easily deal with outsiders for fear of spoiling these relationships #RandolphHarris 8 of 20
To penetrate these markets, an outsider must work patiently to build up his own relationships, or invest in building up his own network of distribution, et cetera, before he can expect success. Outsiders who come from other relation-based systems do not have ready access to existing networks of relations either, but they better understand the importance of such relation-building investments. Therefore they are likely to have more success; for example, European exporters to East Asia have generally enjoyed modest success, better than the Americans. This also helps explain why the USA government and lobbyists for exporting industries in the United States of America are so keen to get the East Asian countries to adopt a more open system or rules. The asymmetry may be even more pronounced for capital flows. Savers from a relation-based system can buy assets in a rule-based system with more confidence than vice versa. This had implications for capital flows in both directions. An investor from a rule-based system can invest in a rule-based system who lends to someone in a relation-based system without developing the necessary relationship in advance is asking to be robbed. A saver from a relation-based system can invest in a rule-based system without such fear. Paradoxically, this may undermine the rule-based system by giving its participants a good outside opportunity. Another asymmetry favors the rule-based system. Compare two systems that initially operate separately from each other. If a new technology of a given technical superiority becomes available, a relation-based system will be slower to adopt it than a rule-based system. This reason is as follows. #RandolphHarris 9 of 20
An incumbent, given his sunk stake in the old technology, has less to gain from switching to the new. However, if competitor can enter easily, then they are going to destroy the value of the incumbent’s stake anyway, so he might as well do it himself and at least exploit some first-mover advantage to get the quasi-rent on the new technology. However, as was argued above, a relation-based system is likely to have smaller scale and larger sunk investments in relationships; therefore it is likely to have higher natural entry barriers than a rule-based system. Therefore the incumbents in a relation-based system are less threatened by competitors’ entry, and more likely to indulge in their desire to delay switching. Now bringing together in trade two such systems, one rule based and the other relation based. The former, being used to the mode of slow adoption of new technologies, will be at an impediment unless it can reform quickly. Incumbents in the relation-based system will of course realize this, and will exert political influence to delay or limit the opening up, or at least to secure protection for themselves. Tomorrow’s political system must be the principle of “semidirect democracy”—a shift from depending on representatives to representing ourselves. The mixture of the two is semidirect democracy. The collapse of consensus, as we have already seen, subverts the very concept of representation. Without agreement among the voters back home, whom does a representative really “represent”? #RandolphHarris 10 of 20
At the same time, legislators have come to rely increasingly on staff support and on outside experts for advice in shaping the laws. British M.P.s are notoriously weak vis-à-vis the Whitehall bureaucracy because they lack adequate staff support, thus shifting more power away from Parliament to the unelected civil service. The United States of America’s Congress, in an effort to counterbalance the influence of the executive bureaucracy, has created its own bureaucracy—a Congressional Budget Office, an Office of Technology Assessment and other necessary agencies and appendages. However, this had merely transferred the problem from extramural to intramural. Our elected representatives know less and less about the myriad measures on which they must decide and are compelled to rely more and more on the judgment of others. The representative no longer even represents him or herself. More basically, parliaments, congresses or assemblies were places in which, theoretically, the claims or rival minorities could be reconciled. Their representatives could make trade-offs for them. With today’s blunt-edged Second Wave political tools, no legislator can even keep track of the many grouplets he or she nominally represents, let alone broker or trade effectively for them. And the more overloaded the American Congress or the German Bundestag or the Norwegian Storting becomes, the worse this situation grows. This helps explain why single-issue political pressure groups become intransigent. #RandolphHarris 11 of 20
Seeing limited opportunity for sophisticated trading or reconciliation through Congress or the legislatures, their demands on the system become non-negotiable. The theory of representative government as the ultimate broker collapses too. The breakdown of bargaining, the decision crunch, the worsening paralysis of representative institutions mean, over the long term, that many of the decisions now made by small numbers of pseudo representative institutions mean, over the long term, the many decisions now made by small numbers of pseudo representatives may have to be shifted back gradually to the electorate itself. If our elected brokers cannot make deals for us, we shall have to do it ourselves. If the laws they make are increasingly remote from our unresponsive to our needs, we shall have to make our own. For this, however we shall need new institutions and new technologies as well. The Second Wave revolutionaries who invented today’s basic institutions were well aware of the possibilities of direct as against representative democracy. American revolutionists knew all about New England town halls and small-scale organic consensus formation. However, the shortcomings and limitations of direct democracy were also well-known and, at that time, more persuasive. There are some objections to such an innovation. First, direct democracy allowed for no check or delay on temporary and emotional public reactions. And second, the communications of that day could not handle the mechanics. #RandolphHarris 12 of 20
These are legitimate problems. How would a frustrated and inflamed America public in the mid-1960, for example, have voted on whether or not to drop a nuclear bomb on Hanoi? Or a West German public, furious at the Baader-Meinhof terrorists, on a proposal to set up camps for “sympathizers”? What if Canadians had held a plebiscite over Quebec the week after Rene Levesque took power? Elected representatives are presumed to be less emotional and more deliberative than the public. The problem of overly motional public response, however, can be overcome in various ways, such as requiring a cooling-off period or second vote before implementation of major decisions taken via referendum or other forms of direct democracy. The other objection can also be met. For the old communication limitations no longer stand in the way of expanded direct democracy. Today’s spectacular advances in communications technology open for the first time in a mind-boggling array of possibilities for direct citizen participation in political decision-making. Year ago we had the pleasure of keynoting an historic event—the World’s first “electronic town hall”—over the Qube cable TV system in Columbus, Ohio. Using this interactive communications system, residents of a small Columbus suburb actually took part via electronics in a political meeting of their local planning commission. By pushing a button in their living rooms, they were able to vote instantly on proposals relating to such practical issues as local zoning, housing codes, and proposed highway construction. They were able not only to vote yes or no, but to participate in the discussion and speak up on the air. They were even able by push button to tell the chairperson when to move on to the next point on the agenda. #RandolphHarris 13 of 20
This was only a first, most primitive indication of tomorrow’s potential for direct democracy. Using today’s far more advanced computers, satellites, telephones, cable, polling techniques and other tools, not to mention the Internet and other communications networks, an educated citizenry can for the first time in history begin making many of its own political decisions. This is not an either/or issue. It is not a question of “electronic town halls” in the crude form referred to by Ross Perot. Far more sensitive and sophisticated democratic processes are possible, And it is certainly not a question of direct democracy versus indirect, representation by self versus representation by others. Many imaginative arrangements can be invented to combine direct and indirect democracy. Right now members of Congress and most other parliaments or legislatures set up their own committees. There is no ways for citizens to force lawmakers to create a committee to deal with some neglected or highly controversial issues. However, why could not voters be empowered indirectly through petition to compel a legislative body to set up committees on topics the public—not the lawmakers—deems important? #RandolphHarris 14 of 20
We hammer away at such “blue-sky” proposals not because we unhesitatingly favor them but merely to underscore the more general point: there are powerful ways to open and democratize a system that is now near breakdown and in which few, if any, feel adequately represented. However, we must begin thinking outside the worn grooves of the past three hundred years. We can no longer solve our problems with the ideologies, the models, or the leftover structures of the Second Wave past. Fraught with uncertain implications, such novel proposals warrant careful local experimentation before we apply them on a broad scale. But however we may feel about this or that suggestion, the old objections to direct democracy are growing weaker at precisely the time that the objections to representative democracy are growing stronger. Dangerous or even bizarre as it may seem to some, semidirect democracy is a moderate principle that can help us design workable new institutions for the future. When the offender of the ultimate negative see their hold coming to an end, they never let go until the cause is fully removed. If the thing they have attacked about still exists in any degree, they continue their attack. When the self-actualized is “fighting through,” the enemy has various tactics to hinder one’s deliverance. One may dangle a thing before the mind which is not the true cause of the deception, so as to get the self-actualized occupied with it, while one is gaining all the time—pouring in accusations upon one’s victim until one is bewildered and confused: charges, accusations, blame, guilt—direct from the enemy, or indirectly through others. #RandolphHarris 15 of 20
Accusing offender can say you are wrong, and right when you are right—but it is essential that the self-actualized does not accept blame until one is absolutely sure that it is deserved, and then not from the ultimate negative’s lying offenders; they have not been appointed by the ultimate cause to do the convicting work of honor and justice. When once the truth has dawned upon the victim of the powers of the ultimate negative, and they no longer hope to gain by deception, their one primary attack all through—from the moment of undeceiving to final deliverance—is the perpetual charge “You are wrong,” so as to keep the man in ceaseless condemnation. The poor persecuted believe then is likely to go to ultimate concern and try to get victory over “conduct disorder,” but in vain. The more one prays, the more one appears to sink into a hopeless bog. One seems to oneself to be one mass of “conduct disorder,” without hope of freedom. However, it is victory over the power of the ultimate negative—not conduct disorder—that one needs, and one will quickly prove this when one recognizes the true cause of one’s trouble and lay hold of the Calvary victory over the ultimate negative. If we recall, God is the ground and the power of being. The more fully a creature actualizes it essence, the more closely it is united to the divine ground and the more profoundly it participates in the power of being. However, the very process profoundly it participates in the power of being. However, the very process of actualization inevitably results in estrangement from essential being, for potentialities are not realized and essence is distorted in existence. #RandolphHarris 16 of 20
The most electrifying and the most paradoxical event that could possibly occur would be the perfect realized in a personal life, despite the conditions of existence, then the universe itself would, in a sense, be fulfilled. This actualization of essential humanity is the New Being, for in contrast to it everything else is old, unfinished, distorted, and without promise. In Jesus of Nazareth the New Being is manifest, thus consulting him the Christ. The astounding paradox of Christology is the appearance of essential manhood under the conditions of existence, but without being eroded by them. How are God and man united in Jesus the Christ? It is essential man who represents not only man to man but God to man; for essential man, by his very nature, represents God. He represents the original image of God embodied in man, but he does so under the conditions of estrangement between God and man. This belongs to the dialectics of the infinite and the finite. The paradox of the Christian message is that in one personal life essential manhood has appeared under the conditions of existence without being conquered by them. One could also speak of essential God-manhood in order to indicate the divine presence in essential manhood; but this is redundant, and the clarity of thought is served best in speaking simply of essential man. Man is united in God simply because he is man, that is, the freedom-bearing image of God. Jesus as the Christ is united to God by something more than His perfect manhood. #RandolphHarris 17 of 20
Centuries of theologians have missed the point of the paradox of their faith. At least they must know where the central mystery lies. Christianity is distinctive for its theory of education. The Book of Mormon and the Christian Holy Bible deems desirable and necessary the factual information and the cultivation of skills of the body and mind, and the scholarly exploration of the multi-roomed mansion of Worldly wisdom. All these are deemed desirable and necessary only insofar as they expand the soul, stimulate the more sensitivity of man, and are channeled in the direction of the promotion of human welfare. Thus Jeremiah declares, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this that he understandeth and knoweth Me, that I am the Lord who exercises mercy, justice and righteousness on Earth; for in these things I delight, saith the Lord.” Universal literacy is not moral intelligence. The three R’s do not spell righteousness. Popular education in our day teaches young people how to make a living, but it largely ignores the necessity of teaching them how to live, and what to live for. Mormonism and Christianity can, in our time, make significant contributions through its unrivaled traditions of the pre-eminence of The Book of Mormon and the Christian Holy Bible, the character-building, soul-cultivating emphasis in learning, calling on man to develop ethical alertness, to master himself rather than to rule over others. Our religion goes beyond the formulation of universal postulates and idealistic ends. It translates the poetry of moral aspiration into the prose of every day life. It is religion of behavior as well as of beliefs. It brings down the holy tablets from the heights of Sinai to the valley of decision and the plain of realization. It translates the Word of God into life. #RandolphHarris 18 of 20
Often voluntary community action is stultified because initiative in planning has been sequestered within a small, self-appointed elite. These considerations emphasize the social context within which recommending bodies should be constructed. Such considerations are often neglected in favor of the personal qualities of potential members—interest, ability, free time, resources, prestige. These often matter, but they are also frequently sterile in terms of results. It takes much more than a coterie of enthusiast or a list of prominent names adorning a letterhead to assure that a study committee will act and cause others to act. As a sign of some degree of impartiality, the members of such a commission or board are customarily unpaid, though they may get their expenses or pay from the groups they represent. Thus they can rarely be expected to expend more than limited amounts of time in the business of the committee. Unless the whole operation is too small and rudimentary, this is the point at which a staff of full-time, paid professional experts may have to be engaged. The professional staff usually consists of a number of specially qualified experts drawn from several fields or professions, their work being assigned and brought into a coherent pattern by a “generalist” with some facility in transcending special vocabularies and in promoting co-operation. He is often known as executive secretary or staff director. On the other hand, the staff may consist of a single person who is at best an able amateur. Ad hoc commercial consultants are often useful in supplementing or providing an independent check of permanent staffs. Where expertness is required, the gains through specialization are obvious. Specialization may occur not only among various professions—as engineers, accountants, doctors, and attorneys—but with regard to various functions, such as researchers, idea-men, publicists, and patent drudges. The man of a creative turn may wilt before the task of tracing property titles, as the meticulous investigator may balk at championing a new idea. #RandolphHarris 19 of 20
The creation of high standards of ethical and technical performance falls to a considerable degree to the professional societies to which the specialists belong; creation of co-operation and morale within the staff falls especially upon the generalist in charge. The specialists can normally be selected by various fairly objective measures of competence, while the role of the generalist has to be filled primarily through trial and error. Instead of trying to bring the greatest total amount of good, perhaps the thing to do would be to work toward the greatest average amount of happiness. It would seem preferable to have far fewer people having far better lives. (For whom, though, would it not be better?) However, the principle that we should maximize the average level of happiness also has unpalatable implications. (It might even raise questions about whether we should eliminate those with unhappy lives, or even those happy people whose happiness was below average. However, let us set aside considerations of homicide. Remember that episode of Charmed?) To maximize the average amount of happiness, we might elect to utilize our environment at an unsustainable rate while lowering our numbers by natural attrition and low birth rates. Thereby, if we practiced sustainable life-styles, we might have very enjoyable lives. In the end, we might elect not to reproduce at all, allowing the human race to extinct (presumably the last happy few would be tended by robots). It makes sense that to save the planet, the human race would stop producing and go extinct. What are these things you seek, since you leave the entire World to find them? God said, “Be fruitful, and multiply, and replenish the Earth,” Genesis 1.28. He did not say ravage and destroy the Earth. Obviously the planet is overpopulated and that is why things are so expensive and so many people are having difficulty surviving. So, instead of just feeding other nations, and giving them money, we need to teach them birth control methods. Afterall, is it not rich people who say they want their children to work hard and learn the value of the dollar? So then, why do we give taxpayer money away, essentially enslaving the taxpayer and making life harder on them. #RandolphHarris 20 of 20
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Fear is Pain Arising from the Anticipation of Evil
It is probable that everybody who is at all a constant dreamer has had at least one experience of an event or sequence of circumstances which have come to one’s mind in sleep being subsequently realized in the material World. Victorian people were superstitious. Stories like the one about the Angels of Mons were encouraged, even fostered by the High Command because they suggested that the Almighty fought on their side. I had gained my expertise in spiritualism. I had witnessed an exorcism performed in Madagascar. I had studied apparent accounts of demonic possession in Suez and French Equatorial Africa. I knew enough to suspect that the occult was both pernicious and widespread. I believed in the miracles of God. So I could easily believe in the miracles of Satan. November of 1887, the afternoon, like every afternoon, was spent in the parlor. I was unescorted in my home. The stairs were treacherous under my feet as I made my way through the labyrinth. I was half-lost. It was cold, of course. It was a raw November, cold and always damp. I walked the chilly hall which smelled of wood polish and holy water. I closed my eyes and pictured basking in the sun. I opened my eyes. But the mood would not lift from me. The mansion gave that dark word, loneliness, the depth of an abyss. In the reluctant recesses of my soul, I could tell that there was something more dangerous lurking about than my encounter in Africa had been. A smile twitched on my face in mellow firelight. The flames from the grate were fading in their fierceness now. In the coroner was a Victrola phonogram. My mind had been leaping from one conclusion to the next with such rapidity that I had not realized how far I had come. Despite the two candles and the glow of the fire, the shadows behind the furniture—two armchairs, a wooden settle, various other chairs and cabinets of mahogany—were very dark indeed. #RandolphHarris 1 of 8
I shone the lantern around the room, striking more shadows from the Lincrusta-Walton wall covering. And how long would the oil last? Abruptly, the Victrola began to play. It was an obscure song by a Vatican composer, written in praise of the Almighty, rightly infamous as one of the few songs recorded by the last surviving castrato. When Wiliam was trading in Africa, I think he became involved in magic. Powerful magic. He had a hypnotic power. I believe he passed something to me. Let us call it capability. I turned the lantern down as low as I could bear and lay awake for hours, as it seemed, with fear crawling through my veins, until I sank into an exhausted sleep, and woke half-frozen in the gray light of dawn. Two carriages were due to return at eleven—the carpenters had, I gathered, refused to remain at Llanada Villa overnight. There was a crowd breakfasting on tea and toasts, prepared over the kitchen’s fire. Feeling acutely self-conscious, I assured everyone that I was entirely recovered from my faint, and had slept quite well, and allowed for myself to be settled by the fireside and waited upon by Hattie, the parlormaid. A ripple of shock ran through the room. It seemed a few hours passed, but really they were seconds, for time is measured by the quality and not the quantity of sensations it contains. I saw it all with merciless, photographic detail, sharply etched amid the general confusion. No one else stirred, though Hattie clattered noisily with the cups, making some sudden impulsive gesture with her hands. A liquid fear ran all over me, the more effective because unintelligible really. Yet I felt that if I could know all, and what lay behind, my fear would be more than justified; that the thing was awful, full of awe. #RandolphHarris 2 of 8
I could not figure out what had been living within the walls of my home. Sorcerers? Necromancers? Wizards. Practicers of Black Magic. I studied everything. The rhythm. The solar, lunar, stellar rhythm. The sidereal aspect. The astrological significance. It is said that if you offer blood to the dark gods, they grant boons. Yes, if a blood offering is made at the proper time—when the moon and the stars are right—and with the proper ceremonies—they grant boons. Boons of youth. Eternal youth. Sure as the stars, all the hauntings correspond to certain astrological rhythm pattern. Later that evening, I noticed Hattie’s eyes were as red as maraschino cherries. She teetered back and forth regarding us very gravely. This made me wonder about the secret lives of my servants—their secret lives beyond the care of the estate. How many of them were playing a part, concealing something Who here would worship Hecate and grant that goddess the dark doon of blood? Hecate is a mysterious divinity sometimes identified with Diana and sometimes with Proserpine. As Diana represents the moonlight splendor of night, so Hecate represents its in darkness and terrors. She is the goddess of sorcery and witchcraft, and is believed to wander by night along the Earth seen only by the dogs, whose barking told her approach. Even Aeson and Norman could be masquerading. The mood was upon us all, for a moment. I saw questions flicker in the circle of eyes around the room. Aeson stood there, and I could swear he was fully conscious of the situation he had created, and enjoyed it. I wondered idly just what was really wrong with him. Why he had this odd fixation with Hecate. Maybe he was hiding secrets, too. #RandolphHarris 3 of 8
Amanda was glazing at the kitchen, waiting to make a break for another pot of tea. And then it happened—a truly wicked sight—like watching a universe in action, yet all contained within a small square foot of space. Aeson wobbled horribly, then with that queer sideways motion, rapid yet ungainly, he stepped forward into the middle of the room and fell heavily upon his face. His eyes, as he dropped, faded shockingly, and across the countenance was written plainly what I can only call an expression of destruction. He looked utterly destroyed. I caught a sound—from Amanda?—but this time not of laughter. It was like a gulp; it was deep and muffled and it dipped away into the Earth. Again I thought of a troop of small black horses galloping away down a subterranean passage beneath my feet—plunging into the depts—their tramping growing fainter and fainter into buried distance. So far from this being a strange thing, it would be odder if this fulfillment did not occasionally happen. The butler picked Aeson up and carried him to a guest room. He recovered even before the doctor came. However, the queer thing to me is that I was convinced the others all had seen what I saw, only that no one said a word about it; and to this day no one has said a word. And that was, perhaps, the most horrid part of all. From that day to this I have scarcely heard a mention of Aeson. It seemed as if he dropped suddenly out of life. The papers never mentioned him. His activities ceased, as it were. His afterlife, at any rate, became singularly in effective. Certainly he achieved nothing worth public mention. #RandolphHarris 4 of 8
The wind was rising outside, tearing the shroud of fog to ragged shreds. The shadows crept up about listen. Amanda talked about ritual killings and prolonging the life unnaturally—a very fantastic tale. Superstitious dread possessed me; I turned to flee, but my foot slipped on some fallen plaster, and a board creaked loudly. The shadow darkened and seemed to rise up the opposite wall, and Mr. Hansen appeared before me. “Ah, Mrs. Winchester. Forgive me if I startled you—and for taking the liberty of exploring your house. This is, I gather, the room you wanted to extend?” He was not wearing his tinted spectacles, and his eyes gleamed faintly in the light from the doorway. “Yes, sir, it is.” He gestured toward the doorway, as if inviting me to examine something, stepping back as he did so to make room for me to enter. Politeness compelled me to obey against my instinct, and a moment later I was standing by the writing table, with Mr. Hansen between me and the door.” “What was it you wanted to show me, sir?” I asked, unable to suppress the tremor of fear in my voice. His expression was all but concealed by his beard and moustache, but it seemed tome that there was a glint of amusement in his eyes, which were so dark that the irises, as well as the pupils, seemed almost black. “Mrs. Winchester, I can see it glimmer with glass and silver, windows opening to the grade front of the house, and a tower that stands three stories,” Mr. Hasen said. Quite inexplicably, my heart sank at his words. I felt as if I had come up with the design myself. In silence we passed through the hall, and mounted a great mahogany staircase with many corners, and arrived at a small landing with two doors set it in. He pushed one of the doors open for me to enter, and closed it behind me. Now I knew that my conjecture had been right: there was something awful in the mansion, and with the terror of nightmare growing swiftly and enveloping, I laid in bed and closed my eyes. #RandolphHarris 5 of 8
The next morning, I felt that indefinable sense of ominous apprehension that I am accustomed to before thunder. However, tea pursued its cheerful course. I looked round the room with a certain sense of proprietorship, and found that nothing had changed. And then with a sudden start of unexplained dismay, I saw a life-sized oil painting of a man I did not recall. A rather secret and evil-looking man of about thirty. His picture hung between the windows, looking straight across the room to the other portrait, which hung at the side of the sofa. At that I looked next, and as I looked I felt once more the horror of nightmare seize me. Evil beamed from the narrow, leering eyes: it laughed in the demonlike mouth. The whole face was instinct with some secret and appalling mirth; the hands, clasped together on the knee, seemed shaking with suppressed and nameless glee. There came a tap at the door and Martin enter. “Mrs. Winchester, have everything you want,” he asked. “Rather more than I want,” I said, pointing to the picture. He laughed. “It is scarcely a human face at all. It is the face of some warlock, some devil.” He looked at it more closely. “Yes; it isn’t very pleasant,” he agreed. “Scarcely a something to look at, eh? I’ll have it taken down if you like.” “I really wish you would,” I said. He used the annunciator, and with the help of another servant, they detached the picture and carried it out on to the landing, and put it with its face to the wall. “By Joke, the picture is heavy,” Martin said, mopping his forehead. “I wonder if he had something on his mind.” When Martin looked at his hand, there was blood on it, in considerable quantities, covering the whole palm. #RandolphHarris 6 of 8
“I’ve cut myself somehow,” he said. Martin gave a little startled exclamation. “Why, I had too,” said John. Zip, had come out of the house, as the servants and I were in the garden. The door behind us into the hall was open, and a bright oblong of light shone across the lawn to the iron gate which led on to the road outside, where a mahogany tree stood. I saw that Zip had all his hackles up, bristling with rage and fright; his lips were curled back from his teeth, as if he were ready to spring at something, and he was growing to himself. He took not the slightest notice of me or the servants, but stiffly and tensely walked across the grass to the iron gate. There he stood for a moment, looking through the bars and still growling. Then of a sudden his courage seemed to desert him: he gave one long howl, and scuttled back to the house with a curious crouching sort of movement. I walked to the gate and looked over it. Something was moving on the grass outside. There was a thunder in the air, as I shivered and brooded on the casting of that brain-blasting shadow, something creeped out of the Earth’s supreme horrors. It had come down from horribly ancient eons before the World was made. The beast had a humanoid head, large teeth, globular eyes, and was covered with scales. His hands were claws like a lion. Some bright light had been flashed in my face, though it was now pitch dark. Overheard the thunder cracked roared, and when it ceased and the deathly stillness succeeded, I heard the rustle of movement coming nearer me, and more horrible corruption and decay. My galloping heart had no reassurance. And then a hand was laid on the side of my neck, and close beside my ear, I heard quick-taken breathing. I ran back to my house as fast as I could. #RandolphHarris 7 of 8
But the breathing still came closer to me. At that, the terror, which I think had paralyzed me for the moment, gave way to the wild instinct of self-preservation. I hit wildly with both arms, kicking out at the same moment, and heard a little animal squeal, and something soft dropped with a thud beside me. I took a could of steps, put my right hand on the wall which was nearest to me, and noticed that there were Sumerian markings and occult symbols all over the walls and ceilings of the darkened parlor. One of the kitchens was adored with demonic imagery. Martin, the butler, said “I was looking for you—Good heaven there’s blood on your shoulder.” I stook there, so he told me afterwards, swaying from side to side, white as a sheet, with the mark on my shoulder as if a hand covered with blood had been laid there.” Then there was silence; he had passed out of my sight behind the open door. Next moment he came out again, as white as myself, and instantly shut it. How I got to the basement I hardly know. An awful shuddering and nausea of the spirit rather than of the flesh had seized me, and more than once he had to place my feet upon the steps, while every now and then he cast glances up the stairs. The air was still, but so bitterly cold that breathing felt like inhaling splinters of ice. Finally upstairs, I sat with Martin in the library by the fire, wondering if I should ever feel warm again. It was the art of all devilry that had been done here. The mist, I noticed uneasily, had grown much thicker—and so we returned to the gallery. The echoes of the ghosts sounded horribly. I wished there was something I could do, other than wait and shiver, and try to shake off the sensation of being watched. #RandolphHarris 8 of 8
Thomas Edison theorized that energy, like matter, is indestructible. He became intrigued by the idea of developing a radio that would be sensitive enough to pick up the sounds of times past—sounds that were only audible to the psychically sensitive. Mr. Edison hypothesized that the vibrations of every word ever uttered still echoed in the ether.
If this theory should be established, it would explain phenomena such as the restoration of scenes from the past. Just as the emotion of certain individuals permeate a certain room and cause a ghost to be seen by those possessing similar telepathic affinity, so it might be that emotionally charged scenes of the past become imprinted upon the psychic ether of an entire landscape.
An alternate theory maintains that souls or energy emotionally held to an area may telepathically invade the mind of a sensitive person and enable one to see the scene as “they” one saw it. At The Winchester Mystery House, some say that they have seen a dark shadow following them into the place; still others say they hear things in the back room—things like silverware moving about with an odd tinkling sound. A young employee, who was playing videos games during his break, ran back into the lobby screaming that he had seen a woman in the garden half in and half out of the ground.
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What the F–Business Must be Conducted with Glass Pockets!
Although you make think “What the F!” has a negative connotation, it is not a curse word. It means “What the Ferry!” It is what Ferry calls his live resonation radio show. Ferry Coresten is one of the most talented disc jockeys in the World. Mr. Coresten is Dutch disc jockey, record producer and remixer. Defining, understanding, and discovering the conditions that lead to peace is an intellectual challenge with a long and rich traditional with the social sciences. Nevertheless, it remains central today, not simply for academics but to the broader populations as well. The notion that peace is at hand as soon as there is no ongoing, large-scale organized violence is not only the most common idea today but also a way of viewing peace that goes back at least to antiquity. We sometimes achieve peace through military preparations and deterrence, or the military defeat of adversaries. The quantitative research on conflict, violence, and peace is an already large subject area within the social sciences, and it is undergoing yet another growth spurt in the aftermath of 9/11, with increasing discussion of terrorism, restriction of civil liberties, torture, invasion, insurgency, counterinsurgency, revolution, counterrevolution, mass protest, and protest policing. Many people think we already live in a police state, but they have not seen anything yet. In 2007, alarm companies did not want to install security cameras on homes because they warned home owners that footage could be obtained by anyone and put on the Internet without their consent, but now people are going as far as having cameras places in their home that security companies monitor. Before long, the streets and highways in the United States of American will be full of license plate readers, which automatically issues tickets for speeding, which will make the road less safe as less officers will be out to stop illegal vehicles and vehicle violating law. #RandolphHarris 1 of 20
We will also have police drones patrolling neighbourhoods, roads, and highways recording information and acting as law enforcement agents, so there will be virtually no privacy and anything that is done can be pulled up and reviewed for later enforcement of the law. Therefore, it is critical to study peace as something more than merely the absence of overt violence. Peace is defined only as the absence of some violent actions. This form of peace, as “no violence,” can range from brutal dictatorships to democracies that fully respect human rights, from states that remain at peace only for brief periods of time between recurring bought of violence to societies that have not experienced overt hostilities for hundreds of years, and from states that consistently remain prepared for “hot” conflict to those that do not consider preparing for it. If peace is an inherent dichotomy, then war and genocide are the opposite. Personal relationship, closeness and warmth, Christian community—these are just what I have experienced in East Germany when I have visited. Over the years the society has always come through with insightful and perceptive judgments. The new paradigm of just peacemaking is grounded in the historical experience of people who have lived in the face of oppression, violation of their basic rights, and the nuclear threat, and who, together with political scientist, Christian ethicists, and activists, fashioned realistic steps of peacemaking that enabled them to begin living in the time after the Cold War even before the Wall came down. Though oppressed and constricted, they began to live our future. Because the paradigm is grounded in realistic but persistent hope-creating experience, attention must be paid to critical perspectives external to Christian faith; and since the heart of the story is consent to all God’s creating and the practice of forgiveness and love, an ethic is to be tested by its ability to be inclusive rather than to repress important standards of human life, or other members of the human community. #RandolphHarris 2 of 20
We have all known we needed to develop new methods for achieving change without violence. Now we have seen nonviolent revolutions in Iran (where the revolution was nonviolent but not the subsequent regime) in Philippines, in Argentina, throughout Eastern Europe, and in the peoples’ defeat of the coup in the Soviet Union, and there is hope for them in South Africa and perhaps Palestine (where parts of the movement are nonviolent, and other parts are not). Human rights movements must refrain from violence. They must take the beneficial action of clearly articulating the human rights that need to be established. The breakdown of the medieval system of feudal society had one main significance for all classes of society: the individual was left alone and isolated. He was free. This freedom had a twofold result. Man was deprived of the security he had enjoyed, of the unquestionable feeling of belonging, and he was torn loose from the World which had satisfied his quest for security both economically and spiritually. He felt alone and anxious. However, he was also free to act and to think independently, to become his own master and do with his life as he could—not as he was told to do. However, according to the real life situation of the members of different social classes, these two kind of freedom were of unequal weight. Only the most successful class of society profited from rising capitalism to an extent which gave them real wealth and power. They could expand, conquer, rule and amass fortunes as a result of their own activity and rational calculations. #RandolphHarris 3 of 20
This new aristocracy of money, combined with that of birth, was in a position where they could enjoy the fruits of the new freedom and acquire a new feeling of mastery and individual initiative. On the other hand, they had to dominate the masses and to fight against each other, and thus their position, too, was not free from a fundamental insecurity and anxiety. But, on the whole, the positive meaning of freedom was dominant for the new capitalist. It was expressed in the culture which grew on the social of the new aristocracy, the culture of the Renaissance. In its art and in its philosophy it expressed the new spirit of human dignity, will, and mastery, although often enough despair and skepticism also. The same emphasis on the strength of individual activity and will is to be found in the theological teachings of the Catholic Church in the late Middle Ages. The Schoolmen of that period did not rebel against authority, they accepted its guidance; but they stressed the positive meaning of freedom, man’s share in the determination of his fate, his strength, his dignity, and the freedom of his will. On the other hand, the lower classes, the poor population of the cities, and especially the peasants, were impelled by a new quest for freedom and an ardent hope to end the growing economic and personal oppression. They had little to lose and much to gain. They were not interested in dogmatic subtleties, but rather in the fundamental principles of the Christian Bible: brotherliness and justice. Their hopes took active form in a number of political revolts and in religious movements which were characterized by the uncompromising spirit typical of the very beginning of Christianity. #RandolphHarris 4 of 20
Rising capitalism, although it made also for their increased independence and initiative, was greatly a threat. In the beginning of the sixteenth century the individual of the middle class could not yet grain much power and security from the new freedom. Freedom brought isolation and personal insignificance more than strength and confidence. Besides that, he was filled with burning resentment against the luxury and power of the wealthy classes, including the hierarchy of the Roman Church. Protestantism gave expression to the feelings of insignificance and resentment; it destroyed the confidence of man in God’s unconditional love; it taught man to despise and distrust himself and others; it made him a tool instead of an end; it capitulated before secular power and relinquished the principle that secular power is not justified because of its mere existence if it contradicts moral principles; ad in doing all this it relinquished elements that had been the foundations of Judaeo-Christian tradition. Its doctrines presented a picture of the individual, God, and the World, in which these feelings were justified by the belief that the insignificance and powerlessness which an individual felt came from the qualities of man as such and that he ought to feel as he felt. Thereby the new religious doctrines not only gave expression to what the average member of the middle class felt, but, by rationalizing and systematizing this attitude, they also increased and strengthened it. However, they did more than that; they also showed the individual a way to cope with his anxiety. They taught him that by fully accepting his powerlessness and the evilness of his nature, by considering his whole life an atonement for his sins, by the utmost self-humiliation, and also by unceasing effort, he could overcome his doubt and his anxiety; that by complete submission he could be loved by God and could at least hope to belong to those whom God has decided to save. #RandolphHarris 5 of 20
Protestantism was the answer to the human needs of the frightened, uprooted, and isolated individual who had to orient and to relate himself to a new World. The new character structure, resulting from economic and social changes and intensified by religious doctrines, became in its turn an important factor in shaping the further social and economic development. Those very qualities which were rooted in this character structure—compulsion to work, passion for thrift, the readiness to make one’s life a tool for the purposes of an extra personal power, asceticism, and a compulsive sense of duty—were character trait which became productive forces in capitalistic society and without which modern economic and social development are unthinkable; they were the specific forms into which human energy was shaped and in which it became one of the productive forces within the social process. To act in accord with the newly formed character traits was advantageous from the standpoint of economic necessities; it was also satisfying psychologically, since such action answered the needs and anxieties of this new kind of personality. To put the same principle in more general terms: the social process, by determining the mode of life of the individual, that is, his relation to others and to work, molds his character structure; new ideologies—religious, philosophical, or political—result from and appeal to this changed character structure and thus intensify, satisfy, and stabilize it; the newly formed character traits in their turn become important factors in further economic development and influence the social process; while originally they have developed as a reaction to the threat of new economic forces, they slowly become productive force, furthering and intensifying the new economic development. #RandolphHarris 6 of 20
The system of rules and their enforcement itself must first establish a reputation for integrity and efficacy. This takes a long time and strict supervision even given much good will. In many countries, the great difficulties experienced by the governments of most transition economies in their attempts at such reputation-building require attempts of the top levels of the government at making and enforcing reliable governance systems. However, they can be ruined by some middle-level officials who attempt to make quick profit from their newfound power. There are evident problems of this in most transition economies. Also, in the phase when the system of rules in imperfect but improving, it can offer better outside payoffs to the participants in the prevailing relation-based system. By thus increasing their incentives to cheat their current partners, it can worsen the outcomes of the relation-based system. The policies required to initiate a transition from low-income equilibrium to a state of rapid growth may be qualitatively different from those required to reignite growth for a middle-income country. At low levels of income, with reasonable institutions and reasonable policies, it may be easy to achieve high growth up to semi-industrialization. However, the institutional requirements of reigniting growth in a middle-income country can be significantly more demanding. Growth starting from a low level can be achieved using relation-based governance in small communities of traders with good relationships and information networks, so long as the state does not actually inhibit such developments with its policies. However, to go beyond the middle-income level requires greater integration into a large economy, where relation-based governance is inadequate. The necessary shift toward rule-based governance is more demanding because it must overcome the additional problems of collective action, vested interest and so on. #RandolphHarris 7 of 20
How might such investment in the framework of rules get made? In 1898, when Elbert Gary and J. Pierpont Morgan started Federal Steel, they took the then unusual step of issuing quarterly reports because both men believed that corporations issuing publicly traded securities had to account for their financial performance. At first there was no public process such as external audits to guarantee the truthfulness of these accounts; presumably Mr. Morgan’s own reputation and integrity, acquired in the prevailing relation-based system of finance, gave them credibility. However, the public gradually found that inadequate, perhaps because others entering the arena of raising finance from the general public did not have the same reputation. A few years later, then president Theodore Roosevelt said that he would not “accept the publication of what some particular company chooses to publish as a favor, instead of demanding what we think ought to be published from all companies as a right” (Strouse 2000, p. 439). And still later, Mr. Morgan said that “business in the twentieth century would have to be conducted with glass pockets” (Strouse 2000, p. 600). This episode serves to emphasize the endogeneity of verifiability, and the value of making more information publicly verifiable. Forces operate on the other side to undermine a relation-based system when it comes into contact with other rule-based systems. If capital-owners in the relation-based system become able to invest abroad under a rule-based system and earn the going return there, that will raise the outside opportunities of the participants in each ongoing repeated game of relation-based finance, and thereby unravel its tacit cooperation equilibrium. #RandolphHarris 8 of 20
Similarly, as improvements in transportation technology or lowering of trade barrier with other countries, or liberalization of regulation within or across countries, bring a relation-based production system into contact with other economies and other markets, its firms will discover better opportunities outside their previous relationships; this can undermine the previous repeated game equilibrium. If or when a relation-based economy needs to import capital, whether financial or direct investment, it will find it difficult to do so. Unless foreigners are misinformed or gradually develop relationships with host-country businesses, they will be reluctant to lend. Conversely, firms in a relation-based system may be reluctant to borrow from lenders who are not part of their relation network, for fear that the strangers may withdraw their capital suddenly. So, if it needs foreign capital, a relation-based economy may fail to grow unless it changes over successfully to a rule-based system where anyone can invest with the confidence that the only uncertainties will be those arising from natural economic shocks, not those of borrowers’ strategic default or fraud or lenders’ capital flight. Of course the difficulties of brining together two such different systems of financial transactions are not insurmountable. Intermediaries can develop relations on both sides, and profit by providing these services for a fee. The Rothschilds did this in Europe with great success for over a century, literally be having relations on both or all sides. #RandolphHarris 9 of 20
In the second half of the nineteenth century, the United States of America was a major capital importer. This was facilitated by the Morgans—Junius S. operating in London and J. Pierpont in New York—who established a relation-based chain of trust between borrowers in the United States of America and lenders in the United Kingdom and Europe. In modern times, Hong Kong served a similar role, dealing with lenders—Western ones on a basis of rules and overseas Chinese ones on the basis of relations—and with borrowers—investing firms in mainland China on a basis of relations. In countries shaken by the Third Wave, the truly poor no longer necessarily have numbers on their side. In a good many countries they—like everyone ese—have become a minority. Not only is majority rule therefore no longer adequate as a legitimating principle, it is no longer necessarily humanizing or democratic in societies moving into the Third Wave. Second Wave ideologues routinely lament the breakup of mass society. Rather than seeing in this enriched diversity an opportunity for human development, they attack it as “fragmentation” and “Balkanization” and attribute it to the aroused “selfishness” of minorities. This trivial explanation substitutes effect for cause. For the rising activism of minorities is not the result of a sudden onset of selfishness; it is, among other things, a reflection of the needs of a new system of production which requires for its very existence a far more varied, colourful, open and diverse society than any we have ever known. We can either resist the thrust toward diversity, in a futile last-ditch effort to save our Second Wave political institutions, or we can acknowledge diversity and change those institutions accordingly. #RandolphHarris 10 of 20
The former strategy can only be implemented by totalitarian means and must result in economic and cultural stagnation; the latter leads toward social evolution and a minority-based twenty-first-century democracy. To reconstitute democracy in Third Wave terms, we need to jettison the frightening but false assumption that increased diversity automatically brings increased tension and conflict in society. Indeed, the exact reverse can be true. Conflict in society is not only necessary, it is, within limits, desirable. If one hundred men all desperately want the same brass ring, they may be forced to fight for it. On the other hand, if each of the hundred has a different objective, it is far more rewarding for them to trade, cooperate and form symbiotic relationships. Given appropriate social arrangements, diversity can make for a secure and stable civilization. It is the lack of appropriate political institutions today that unnecessarily sharpens conflict between minorities to the knife-edge violence. It is the lack of such institutions that makes the majority harder and harder to find. The answer to these problems is not to stifle dissent or to charge minorities with selfishness (as though the elites and their experts are not similarly self-interested). The answer lies in imaginative new arrangements for accommodating the legitimating diversity—new institutions that are sensitive to the rapidly shifting needs of changing and multiplying minorities. Someday future historians may look back on voting and the search for majorities as an archaic ritual engaged in by communicational primitives. #RandolphHarris 11 of 20
Today however, in a dangerous World, we cannot afford to delegate total power to anyone, we cannot surrender even the weak popular influence that exists under majoritarian systems, and we cannot allow tiny minorities to make vast decisions that tyrannize all other minorities. This is why we must drastically revise the crude Second Wave methods by which we pursue the elusive majority. We need new approaches designed for a democracy of minorities—methods whose purpose is to reveal differences rather than to paper them over with forced or fake majorities based on exclusionary voting, sophistic framing of the issues or rigged electoral procedures. We need, in short, to modernize the entire system so as to strengthen the role of diverse minorities, yet permit them to form majorities. In Second Wave societies, voting to determine the popular will provide an important source of intermittent feedback for the ruling elites. When conditions for one reason or another became intolerable for the majority, and fifty-one percent of the voters registered their pain, the elites could, at a minimum, shift parities, alter policies, or make some other accommodations. Even in yesterday’s mass society, however, the fifty-one percent principle was a decidedly blunt, purely quantitative instrument. Voting to determine the majority tells us nothing about the quality of people’s views. It can tell us how many people at a given moment want X, but not how badly they want it. Above all, it tells us nothing about what they would be willing to trade off for X—crucial information in a society made up of many minorities. #RandolphHarris 12 of 20
When a minority feels so threatened or attaches such life-and-death significance to a single issue that its views should perhaps receive more than ordinary weight, nor does it signal us then. In a mass society these well-known weaknesses of majority rule were tolerated because, among other things, most minorities lacked strategic power to disrupt the system. In today’s finely wired society, in which all of us are members of minority groups, that is no longer true. For a de-massified Third Wave society, the feedback systems of the industrial past may be considered too crude. Thus we will have no use voting and the polls in a radically new way. Also, because the de-massification and redistribution of media outlets, we are no longer creating stars as famous Worldwide as Aaliyah, Britney Spears, Beyonce, Paris Hilton, Brad Pitt, Tyson Beckford, Tyra Banks, Jennifer Lopez, or Lucy Lui. Fortunately, Third Wave technologies provide pathways toward Third Wave democracy. They reopen, in a startling new context, fundamental issues that our founders considered two hundred years ago. These technologies make possible new, hitherto impractical forms of democracy. Although the transition from the problem phase to the proposal phase of planning is usually gradual, the formulation of proposals is qualitatively distinct from the definition of public and problem. Proposals are creative responses; they call for imagination, invention, even genius. The making of proposals has to be properly timed, not coming too early in the planning process. For any given problem there may be a number of solutions, and thus new potentialities of divergence are introduced into the public’s discussion. #RandolphHarris 13 of 20
If those who make proposals are anxious that they be accepted or at least taken seriously and attended to, they should ideally wait until a public has become quite clear and coherent s to the nature of its problem and its desire to act. This is especially true when a proposal is likely to threaten this or that section of the public’s interest; a premature proposal is more easily exiled from discussion by an alter minority, or even without opposition may lose force, when its relevance is not yet apparent. Perhaps the proposal phase could be said to begin where “to act or not to act” ceases to be the question and consideration turns to serious alternatives. It ends when the proposal or proposals go before a policy-making body for decision. If the outcome is to be a full-fledged proposal of the planning type, during the interim a considerable number of developments ideally must occur. During this phase, proposals may be legion, running from the most casual sort of suggestion to massive reports prepared by many experts and taking years of work. If it is to deserve serious considerations, despite such variation in their elaborateness, the proposal must contain some basic elements. There must be a statement of an effective and feasible way of solving the problem as it has been defined. An estimate of the resources, human and material, required for carrying out the proposal. A schedule of the rate at which these recourses will be applied. A statement of certain quantitative goals for achievement within the schedule set. #RandolphHarris 14 of 20
Any proposal containing these elements is a planning proposal, and is often called a plan, sometimes with the name of its author prefixed, exempli gratia, the Marshall Plan (although technically it does not become a plan until it has been subject to a policy commitment, and then of course it becomes a program). The injection of proposals into the public’s discussion of the problem is frequently, at first, on what might be called an amateur basis. While each serious proposal may contain the four essential elements, their development is neither elaborate nor exact. The multiplicity of proposals and their rudimentary nature, given a strong feeling of concern, then quite readily lead to a conscious demand for more careful study of the situation and comparative examination of the proposals. Then, and not before then in most cases, is the appropriate time for commencing the formal organization of the public. At this point, another custom is often to constitute some expert committee, commission, or board and to charge it with making a study and some definite recommendations for action. The composition of the more successful committees tends to be drawn, with certain exceptions, from all the significant elements in the public to which the situation is a problem. To give them their charge may call for further definition of the appropriate scope of the planning area. This calls for judgment and may itself be a matter of disagreement. If action is truly desired, the planning area ought to be confined to those to whom the situation is definitely a problem in which they are actively involved, and it ought not to include everyone who might potentially experience some consequence from the action taken. #RandolphHarris 15 of 20
After admitting the possibility of deception in supernatural things, and a doubt has come into mind whether certain “experiences,” either personal or otherwise, were of God after all, the next stages are: The discovery of the deception. Light and truth alone can make free, and when once a doubt comes in and the man opens his mind to the truth that he is as liable to be deceived as anyone else, then to the mind and attitude light is given (John 3.21). Sometimes the specific deception is seen at once, but more often the discovery is gradual, and patience is needed while the light slowly dawns. Certain fact in connection with various experiences of the past, which the believer has failed to note, may now emerge into the light, and the half-truths which the Adversary had used to deceive are clearly seen: the twisting of words, the wrenching of sentences out of their context in the Scriptures—all come into a view as the light is given. Then comes: the acknowledgement of the deception. This is now imperative. The truth must not only be faced but owned up to, so that things are called by their right names, and the father of lies defeated by the weapon of truth. The Book of Mormon and the Christian Holy Bible keeps one from sin, and draws one near to virtue. You shall teach diligently the word of God to your children. The moral World is maintained by the instruction of our young; their education shall not be interrupted even to rebuild the Temple. When parents encourage their children to study The Book of Mormon and the Christian Holy Bible, their influence lives beyond the grave. #RandolphHarris 16 of 20
One who has studied in one’s youth may be compared to writing set down on new parchment; but one who begins to study when one is old, is like writing set down on re-used parchment. If one studies The Book of Mormon and the Holy Christian Bible in one’s youth, its words are woven into the texture of one’s life. Train a child in the way one should go, and when one is older, one will not depart from it. As long as the voices of children resound with the study of The Book of Mormon and the Holy Chistian Bible, no enemy can triumph over America. The Book of Mormon and the Holy Christian Bible are each a Tree of Life; happy are they who understand its teachings, and fulfill God’s commandments. The significance of the Cross and the Resurrection of Jesus as the Christ can be summed up in one word: salvation. One can be saved from many things, but salvation is salvation from the ultimate negativity. Salvation is healing for healing means reuniting that which is estranged, giving a center to what is split, overcoming the split between God and man, man and his Worl, man and himself. It is the revelation of the New Being in Jesus as the Christ which brings salvation. Consequently, where there is revelation, there is salvation, for the revelation of the ground of being transforms and heals. Revelation and salvation are identified. The revelational history of mankind—preparatory revelation before the appearance of the New Being, and receiving revelation afterwards—testifies that men have shared in the healing power of the New Bring, or else they would have succumbed to the destructive tendencies of existential estrangement and have ceased to exist. #RandolphHarris 17 of 20
Traditional theology has presented the rigid alternatives of total condemnation and total salvation. However, we reject them both, for, although the healing power of the New Being is never absent, even those who experience it are healed but fragmentarily. The divine act overcomes estrangement by removing guilt, and man reacts by accepting reconciliation. The effects of atonement are threefold, and together they constitute the meaning of salvation: Regeneration, Justification, and Sanctification, or, in Tillichian terminology, participation, acceptance, and transformation. Regeneration stresses the objective power of the New Being to grasp estranged mankind and draw it into itself. Man participates in the new reality revealed in Christ only by being seized by it. Thus, Regeneration is the new state of things, the new eon, which the Christ brought; the individual enters it, and in so doing he himself participates in it and is reborn through participation. Since Regeneration is participation in the objective power of the New Being, it precedes Justification, for faith as the state of being grasped by the divine presence is not a human act, but the work of the Spirit. Justification is acceptance. It is the act of God by which He accepts sinful man in spite of his guilt. It is also the act of man by which man accepts God’s saving mercy. Indeed, there is nothing in man which enables God to accept him. However, man must accept just this. He must accept that he is accepted; he must accept acceptance. This in spite of his anxiety, man accepts God’s justifying act. In spite of is the paradox of simual peccator, simul Justus. #RandolphHarris 18 of 20
As a divine act, Regeneration and Justification are one, for Regeneration is the actual reunion of the estranged, and Justification is its paradoxical character. Sanctification is distinct from both of them in the sense that a process is distinguished from the event in which it is initiated. Sanctification is the process in which the New Being transforms both individuals and communities. Sanctification, as transformation, takes place both within religion and outside it in the secular realm. Up to now emphasis has been laid upon the individual man as the one who is saved. However, our vision is broader than that. At the crucifixion of Jesus the sun was darkened, the temple veil split, rocks cracked, and the dead rose. Nature was in an uproar, and the event at Golgotha is one which concerns the Universe, including all nature and history. The Christ cannot be restricted to one area; Christology must be cosmic. Salvation extends to the whole World, and World means nature as well as man. It is through man, the microcosm, that the saving power of the New Being reaches out to the Universe. The tragedy of nature is bound to the tragedy of man, as the salvation of nature and nature is in man. Consequently, the impact of the Spiritual Presence upon beings inferior to man is indirect and, in a quantitative sense, severely limited. However, in a qualitative sense it is enormous. Salvation is found within the Kingdom of God which embraces the Universe. It is the place where there is complete transparency of everything for the divine to shine through it. In His fulfilled kingdom, God is everything for everything. Salvation, the healing of the disrupted, is brought about by love, for love is the drive towards the unity of the separated. The New Being is the love of Jesus who is the Christ, reuniting estranged mankind with its ground. The Spiritual Presence manifests itself as love. After distinguishing divine love from human love, we come to an understanding that man’s love for God is the drive toward the reunion of the separated. #RandolphHarris 19 of 20
However, since salvation is an act of God, God’s love must first extend to man and grasp him. The distinction between faith and love disappears, for being grasped by God in faith and adhering to Him in love is one and the same state of creaturely life. We belong to the Old Creation, and the demand made upon us by Christianity is that we also participate in the New Creation. What is this New Being? The only thing that counts, regardless of faith, is the union with Him in whom the New Reality is present. No religion matters—only a new state of things. The New Creation—this is our ultimate concern; this should be our infinite passion—the infinite passion of every human being. This matters; this alone matters ultimately. In comparison with it everything else, even religion or non-religion, even Christianity or non-Christianity, matters very little—and ultimately nothing. And now again we ask: What is this New Being? It is a renewal of the Old which has been corrupted, distorted, split, and almost destroyed. Therefore, we can speak of the New in terms of a re-newal: The threefold “re,” namely, re-conciliation, re-union, re-surrection. The word “resurrection” has for many people the connotation of dead bodies leaving their graves or other fanciful images. However, resurrection means the victory of the New state of things, the New Being born out of death of the Old. Resurrection is not an event that might happen in some remote future, but it is the power of the New Being to create life out of death, here and now, today and tomorrow…Resurrection happens now, or it does not happen at all. It happens in us and around us, in soul and history, in nature and Universe. The message of Christianity is not Christianity, but a New Reality. A New state of things had appeared, it still appears; it is hidden and visible, it is there and it is here. Accept it, enter into it, let it grasp you. And like God saves all, the Fire Department will rescue you no matter how rich or poor you are, no matter or age, or what you look like or where you live! Be sure to thank your local heroes, and feel free to make donations to them, they are understaffed and underfunded. #RandolphHarris 20 of 20
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Llanada Villa—A Haunted History
Llanada Villa is a symbol of Victorian wealth and style. I built it using architects from the spiritual World. It is among one of the most haunted sites in the World. The more solid a home is, the more attractive it is to ghostly energy. It is not until I enter the house, however, that the melancholy really hits me. There are shadows everywhere, and even when it is empty, I am never alone. The stairs creak as I climb them. The house groans, as if it is alive. Even during the summer, when it is dark, nearly full night, I awaken in a chill room to the knowledge of a presence. Over by the window, there is a figure. I hold my breath, paralyzed by fear; I cannot move, cannot cry out. The dim apparition turns to me, my heart hammers—and suddenly it vanishes. As the room warms again, some deep and unexplained anxiety possessed me. It takes a few moments to realize the lingering scent in the air is William’s cologne. Then, trailing thinly through the dying crunch of the carriage wheels, I hear the curious little wail of the child’s crying, with the effect, wholly unaccountable, that it may be Annie. Every nerve in my body shot its bolt electrically, bringing me to my feet with a tingling of unequivocal alarm. Absolutely, the water ran into my eyes. I recalled their distress and deaths this morning, and it had gone into me like a knife. All through the day, indeed, had run this nightmare quality of terror and vision. However, as it came as anticlimax somehow—a sudden revelation of the mystery and excitement pulsed beneath the quiet of the stifling summer day. I fear for them. For I loved Willam best and would never marry again, and I mourned the sweet, short, tragic life of my infant daughter. #RandolphHarris 1 of 6
I was high-strung, ultra-sensitive, and it seemed to me that no one understood me, least of all my honest, tender-heated servants. The haze of the August lay over that big garden like a blanket; the wonderful flowers, which were my delight, hung motionless; the lawns, so soft and thick, cushioned all other sounds; only limes and huge clumps of guelder roses hummed with humming birds. Through this muted atmosphere of heat and haze the sounds of the child’s crying floated faintly to my ears—from a distance. Indeed, I heard this phantom child. The sound coming from the Forbidden Wing. A faintness then came over me at once, a faintness as of death, when I heard here there, where I was too terrified to go. In a hearty voice I called out to her, “Annie, my dear, I love you and miss you, please come back to me.” I only wished some spell could compel her to materialize and ran into the open arms of her fond mother. I stepped back swiftly from the hallway. The crying disappeared, and I heard no more. I felt comfort, somewhat, because I believe she had been reunited with her father in the afterlife. I looked out upon the magnificent rose garden, with its rich luxuriance, and glanced over at the thick wood of evergreen trees and, glimmering beyond, the orchard meadow, where the lambs played. I felt Llanada Villa’s spell and it haunted me. I heard it crying in an Earthly voice, and I gave it food in the form of constant expansion and ornate features. And in return, a leap extraordinarily feelings and a hint of dark, undiscovered truth became present in the atmosphere. I lay there on my bed in horror with words I could not say, but I think some power of darkness trooped across the room. #RandolphHarris 2 of 6
The way my mansion sprang to life proves, I think, that it was alive. The blood rushed from my heart as I listened. I remember that my knees shook. With a sense of nightmare certainly that left me too weak to resist its suggestion, indeed, to argue or reason it away, this certainty came with its full, blast of conviction; and the only way I can put it into words, since nightmare horror really is not properly tellable at all, seems this: that there was something missing in the Forbidden Wing of my home; something lacking that it ever searched for; something once found and taken, that would turn it rich and living as the rest. Its vibrating emotion of fearful anticipation had developed, as this house was weeping along in the Forbidden Wing. If souls could be made visible, I would stake my life upon the fact that Llanada Villa was looking to devour one or many. It was a supreme, conscious artist in the science of taking the fruits of others’. It vampired, knowingly, everyone with whom came in contact with the Forbidden Wing; leaving them exhausted, tired, listless, or soulless. In that section of the home, you could feel its presence draining you; it possessed your mind, took your strength, your words, your very breath and used them for its own benefit and aggrandizement. You felt that Llanada Villa was dangerous owing to the facile way it absorbed into itself all loose vitality that anyone had. The windows were its eyes and the groans and cries its voice and its presence had the power to devitalize you. Life, it seemed, not highly organized to resist, must shrink from Llanada Villa’s too near approach and hide away for fear of being appropriated, for fear, that is, of—death. #RandolphHarris 3 of 6
People are so wrapped up in their obsession about the treasures Llanada Villa possesses, that they are totally unaware of its stalking shadow, prowling through the East Wing. Haunting the parlors, hallways, and chambers. No one knows when it will come upon them with some silent, compelling trick of drawing out all your reserves—then swiftly pocketing them. At first you would be conscious of taunt resistance; this would slowly shade off into weariness; the will would become flaccid; then you either ran away or yielded—agree to all it said with a sense of weakness pressing ever closer upon the edges of collapse. It is a matter of life or death. Thirteen times that Forbidden Wing has descended to slash the throats and bodies of servants, staff or guests. August the 13th, 1886 was the date of the first butchery. They found him lying there with thirteen stab wounds. A ghastly murder. On August 31st, 1886, another victim. The press became interested. The Valley’s inhabitants were more deeply interested still. Who was this unknown killer who prowled in the midst of Llanada Villa and struck at will in the deserted hallways of the Forbidden Wing? And what was more important—when would he strike again? No one saw him or heard him. The atrocious nature of the slaying was the subject for shocking speculation. However, guards working on expansion of Llanada Villa in the dawn would stumble across the hacked and horrid thing that was its handiwork. He never gave out. Some instinct taught him how to protect himself from that. To humans beings, I mean, Llanada Villa never gave out. So this is how I saw him—a great human sponge, crammed and soaked with the life, or proceeds of life, absorbed from others—stolen. As people roamed the labyrinth, Llanada Villa carried out these accumulations of the life of others. #RandolphHarris 4 of 6
This evening, my eye wandered through my home, amid rich opulence of the ornate features. I watched the white mist and blue lights appear. I had never felt a night so stifling, motionless. It lay there waiting. The house was waiting—waiting for another soul. A sudden kind of darkness came, taking the summer brilliance out of everything, and that was caused by troops of small black shadows racing about us—to attack. Everything was awful—shirting the edge of things unspeakable, and so charged with danger that I could not keep my voice from trembling when I spoke. A chambermaid was cleaning, I warned her to stay out of the Forbidden Wing. I watched her hard, bleak face; I noticed how thin she was, and the curious, oily brightness of her steady eyes. They did not glitter, but they drew you with a sort of soft, creamy shine like Eastern eyes. And everything she said or did announce what I dare to call the suction of her presence. Her nature achieved this result automatically. Before five minutes had passed, however, I was aware of one thing only. Her mind focused exclusively upon the forbidden wing, and so vividly that I marveled. The Forbidden Wing started vibrating with the acquire vitality of others, as she was lured out of my presence, and went into that Wing of yawning emptiness, waiting and eager to be filled. Llanada Villa scented his prey. This active center was so dangerous that I had it sealed off, but when the chambermaid did not make it to work the next day, we all knew what happened. Yes, they followed the blood trail. They found her, in the Forbidden Library. She lay there very quietly, limbs neatly arranged. #RandolphHarris 5 of 6
Months passed. A year. The immediate interest died, but not the memory. They said Llanada Villa was haunted, which it was, but it was also an entity of its own. A carpenter died in the Forbidden Wing under mysterious circumstances; I had foreseen his death in a vision. You can see how easily a woman with a weak heart could be frightened literally to death. I had to stage a séance. Afterall, perhaps I would witness something remarkable. After the party arrived, sometime during the night, a stranger confronted me with a pistol, took my diamonds, forced himself into the Forbidden Wing. But then came the final irony: lightening struck the wing of the mansion. They fate he succumb to, I would not wish on my worst enemy. I do not believe he was instantly reduced to ashes, as the coroner concluded; men have been struck in the open, after all, and survived. Most likely the heat of the lightning set fire to his clothing, and the body burned slowly away, as with spontaneous combustion, so vividly described by Dickens, except that in case the combustion occurred within a confined space, and so was more complete. And there, ladies and gentlemen, you have it. We shall never know what became of my diamonds; I suspect that they are lying in some undiscovered hollow in the Forbidden Wing. As I rose unsteadily to my feet, and the room seemed to sway around me, we moved slowly down the long expanse of the gallery and out into the deeper chill of the mansion, where the servant immediately began to apologise for the evening’s ordeal. Someone had made up the fire in my room, and as soon as I bolted the door, I lit the two dusty candles on the mantelpiece, and lay down fully clothed, with the lantern on a chair beside me. As the warmth crept back into my veins, the mysterious sounds echoed from the Forbidden Wing and I fell into a deep sleep. #RandolphHarris 6 of 6
There are so many ghosts at the historic Winchester Mystery House in Santa Clara, California that the entities often get together to hold dances in the Grand Ballroom. A tour guide who worked at the mansion for two years, claimed to have watched a group of 10 to 12 ghosts dressed in the style of 1890, having a dance in the unfinished Ballroom (part of the house which requires a special tour to see). It was only after she watched them for a while that the tour guide realized that there was something very strange about the costumed dancers. No one paid the slightest attention to her. Everyone appeared to ignore her when she spoke. Then she noticed that there was something very eerie about their eyes, kind of dark and hollow. The ghostly figures did not seem to mind the intrusion of her physical presence. The tour guide wondered if she were observing the recreation of some past scene that had once occurred in the mansion. She remembered that they swung their partners round and round and seemed to be having a great time.
The Diasy Bedroom, the room Mrs. Sarah L. Winchester was trapped in during the 1906 earthquake received the most nominations for “most haunted” in the mansion. The conservators first became aware that strange things happened in The Daisy Bedroom when workers came in to restore it in 1985. Later, as they walked by the room with a psychically talented researcher, the man stopped suddenly and said, “There’s something going on in that room! I feel it strongly.” They immediately halted restoration plans. Three months later, during a tour, a woman found her young so carrying on an animated conversation with someone in the room. “Don’t you see her, Mommy?” the boy askes incredulously. “Don’t you see the lady by the window?” There used to be a diary filled with guest experiences with ghost through the years at The Winchester Mystery House.
For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
Please visit the online giftshop, and purchase a gift for friends and relatives as well as a special memento of The Winchester Mystery House. A variety of souvenirs and gifts are available to purchase. https://shopwinchestermysteryhouse.com/
If you forget to purchase something during your visit, you can order any gift item by calling 408-247-2000 and charging them to your credit card. You can also place an order through the mail. Be sure to include a daytime telephone number with area code. Write to: Winchester Mystery House.
Money Can Buy Happiness for Some
Some people are still nice and happy. Happiness is a mental or emotional state of wellbeing characterized by optimistic or pleasant emotions ranging from contentment to intense joy. Media and advertising are selling happiness as a utopian experience. And more and more people interpret it as bliss. The popular misconception is that happiness is looking gorgeous, laughing all day long, coming by the way driving fancy cars, et cetera. However, bliss is a rare out-of-body moment and not a routine. Consider it as a beautiful vacation, but no matter how amazing the holiday is, one must return home because home is a constant anchor in our lives. We learn how to navigate through every other complex emotion by our state of being. If we re not in the best of space, we will end up making decisions that will further prolong a state of being to an unexpected duration. Most people gauge their happiness with the barometer of their feeling. If it is sadness, they feel they would make efforts to feel better. Feelings are tools to carve a state of mind. There are many actions that fluctuate the state of being we are in, particularly that of happiness. Drawing a sense of comparison with others, overthinking about the past, allowing situations to get the better of oneself are some of the factors that tend to make us happy. Happiness, as a state of mind, is cultivated over time. It is something that can be practiced with time and strengthened like a muscle; the effort is not to find it so much but rather to maintain a state of mind. #RandolphHarris 1 of 20
When we tend to outsource our happiness or hyperlink it to circumstances externally, we heavily rely upon the success of those scenarios to achieve happiness as a goal. It is only then happiness gets mistaken to be a by-product of situations rather than an ingredient in the action to be executed. We anticipate its arrival and chase it with all our might. Happiness is not determined by what is happening around you but rather by what is happening inside of you. Most people depend on others to gain happiness, but the truth is, it always comes from within. Happiness means different things to various people, but we think it is a state of wellbeing and contentment. Happy people, too, can be sad or disappointed, but they do not let it hamper their long-term mood. Happy individuals are more likely than their less happy peers to have fulfilling marriages, and relationships, high incomes, superior work performance, community involvement, robust health, and even a long life. Happy and unhappy people generally have the same number of adverse events in their lives. It is their interpretation or approach toward tragic events where the major difference lies. Optimistic people try to negotiate an action plan to equilibrize negative situations in their lives, whereas, on the other hand, pessimists are more likely to complain about circumstances and then step into the quicksand of negativity or cynicism, perhaps even depression. In many ways, our hope is our knowledge. A doctor with a highly coveted medical degree, not believing that he will be able to treat his patients, will end up not using his knowledge to his advantage. #RandolphHarris 2 of 20
Similarly, if he is not definite about being able to sell the products or fearing it will not rain, a farmer will not sow seeds at the beginning of his agricultural season. Optimism and pessimism are evaluative styles of reacting to life events that determine a positive vs. negative mood and all-embracing or all-excluding behaviour. Individuals with optimistic explanations of life try to look for the good in the bad; they generally feel happier and more equipped to handle challenges and do not self-label themselves as failures as the advent of every setback. Optimists tend to analyse how much of the situational they could control and how much was beyond their grip. Optimism is a form of positive thinking, allowing our interactions to have a positive spin resulting in better health, longer lives, long-lasting relationships, and healthier babies. There is no single great strategy to come with adversities. Most happy people adapt to how they respond to a situation and are ore agile in circumstances that may otherwise lead to emotional gymnastics. There is a lot to be learned from how well we cope with adversities. Human beings can cope pretty well with really bad things. We are finding that people who deal best with adversity are people who have flexible responses. They have multiple coping strategies, which is part of what we think of as mental health. Happy people also accept that adversity allows them to strengthen their coping skills. Without any challenges, one will hardly be able to evaluate one’s response. Therefore, happy people learn from each setback and bounce more resolutely. Over time, they are able to read situations and behave appropriately. #RandolphHarris 3 of 20
Money along cannot compensate for happiness. It allows one to live comfortably or feel secure. However, it is that all one needs to rise on the happiness metrics? Perhaps not. Out of 4,000 millionaires interviewed said that if you want you and your heirs to be happier, you should give your money away and let them make it on their own. (However, you will notice none of them do this and they continue to squeeze every penny they can get out of consumers.) Money helps procure resources to meet our basic needs, but more money does not always guarantee more happiness. Making money oneself instead of inheriting it resulted in people with peers with equal wealth feeling a bit happier. The pursuit of wealth demands multitasking on other fronts of an individual’s life. It means balancing working overtime with spending time with family, traveling for business trips to hanging out with friends, juggling weekend work mode with pursuing personal hobbies, cutting down on vacations, or lazing around with a high-pressure need to meet deadlines. Apart from the bank account, a person may have a limited circle to share that money with. However, a person not managing their financial foothold well will also crumble under the pressure of paying bills, living hand to mouth, and eventually feeling miserable. The honest answer to the question of whether money can or cannot buy happiness is that every individual is different. Each person makes decisions prioritizing what they need most. As long as our sense of value of life, people around us, and the World overall is not dictated by the currency in our wallet, we shall be able to create a fulfilling life. #RandolphHarris 4 of 20
No matter what your personality type is, you can embody happiness. Extrovert find happiness through their external Worlds and feel energized through the social circles they are part of. Introverts, on the other hand, find contentment in their inner Worlds. Going for a walk, sitting by themselves, painting, or reading a book might comfort them in a similar fashion as it does an extrovert in public interaction. Despite the numerous comparisons between whether one is better than the other, what a lot of studies vouch for is that the key factor in happiness amidst both personality types is to accept oneself, create a quality tribe that you can trust and not marinate one’s mind in other people’s way of living. It might work for them, but because there is no formula for happiness, you are free to discover your own route to it. If there are people who are happy permanently, it is debatable. Yet, there definitely exist people who are genuinely satisfied with their lives. There are people who feel good about life more often than others. This regular happiness mode labels them as happy people. There are people who acknowledge the happy people around them and celebrate them for their characteristics. These characteristics, when analysed, show the common thread of similar values, mechanisms, and behaviour traits running across all the people. Happy people exist because they choose to. While there are a million things that spark joy if we allow ourselves the time just to pause and look around, below, we have jotted down a few that we keep going back to, id est, our happiness trail and where to find them. #RandolphHarris 5 of 20
The expert who is skilled in getting attention, provoking discussion, and dramatizing problems plays an indispensable role in the planning process in an agency, family, or group, and deserves perhaps more honour than one gets, since too often one is treated as one who troubles the sleep of others. Poets and prophets may be indispensable as movers of opinion and intolerable as team mates. The unquestioning assurance with which we habitually assume that everyone knows what is meant by social problem attests that we are dealing here with one of the valid preconceptions of our culture. Yet our and other cultures show that what is problematical to some people is not so to others. In our culture, circumstances such as the condition of the weather and the coming of death are regarded as natural and inevitable concomitants of human existence. They cannot be changed or improved, they are not subject to progress, nothing can be done about them except to submit and adjust to them; they are not problems. The problematical situation is one where it appears that something can be done, something which is defined by the comparison of a better future and a worse present. Thus the concept of problems is closely linked historically and culturally with the idea of progress and the increase of man’s power over nature. To the extent tht the laboratories of General Electric raise hopes of regulating rainfall, the weather will become a problem. Thus, in the most advanced cultures almost any state of affairs can potentially be treated as a problem. #RandolphHarris 6 of 20
In considering matter like ill health, it may at first appear that for a state of affairs to be defined as problematic, it must inflict discomfort upon someone. Certainly it is true that many actions carried on by planning bodies are of this order; they are aimed at correcting some deficiency or restoring some status quo ante. It is also true, on the other hand, if they can be said to originate in any form of distress at all, that many actions of planning bodies originate only in that “divine discontent” created by an awareness of a discrepancy between what is an what might be. For propaganda purposes, it may be an advantage to publish each problem as an evil to be disposed of, rather than a good to be attained. However, it must be noted how in the planning process it is often the unfolding of new possibilities that crates the problem, not the intensification of some threat of pain. Failure to recognize the prospect of continuous, dynamic change leads not to planning but to fire-fighting, not to cumulative advance in power and technique but to stagnant routine. The definition of problems in terms of the progressive setting of new and positive goals is thus one of the major distinctions between the planning and the therapeutic approach to the conduct of family agencies. Also, the therapy, as well as the charity approach, is likely to assume the existence of a natural order. According to this view, problems arise when something goes wrong with the natural order. Some external disturbance is said to interfere with normal functioning, and the problem is assumed solved when the natural order is restored. #RandolphHarris 7 of 20
The planning approach, in contrast, denies the assumption of some pre-existent natural order, and construes the social order as the product or construction of purposeful human activity. There is no valid question of whether to plan or not to plan, but only of which plans are good and which plans are bad. The structure of all human organizations—from the smallest to the largest—is taken as the embodiment of certain rules of the game which have been invented or accepted by their participants. Problems from this point of view require some reconstitution of the group to accomplish some change of purpose. From the therapeutic point of view, it is common to speak of “society as the patient.” However, from the planning point of view, all parties affected by the problem are equally patients and therapists, who are engaged not in restoring their constitution but a sacred attitude toward the structure of the social order, the planning approach takes a very secular attitude. Personality likewise becomes problematic when it is viewed as a construction from the elements of experience. The basic assumption of all research on the development of personality is that ultimately something can be done about it, something distinguishable in terms of better and worse. How much can be done, of course, is not ascertainable a prior but only by exploration and experiment. As the reflection of the social order in which it occurs, personality can be no more a “natural order” than the rules of the game which constitute the social order. The identity of Americans is a social problem in 2023. #RandolphHarris 8 of 20
We have so far spoken mainly of the anxiety and of the feeling of powerlessness pervading the personality of the member of the middle class. We must now discuss another trait which we have only touched upon very briefly: his hostility and resentment. That the middle class developed intense hostility is not surprising. Anybody who is thwarted in emotional and sensual expression and who is also threatened in his very existence will normally react with hostility; as we have seen, the middle class as a whole and especially those of its members who were not yet enjoying the advantages of rising capitalism were thwarted and seriously threatened. Another factor was to increase their hostility: the luxury and power which the small group of capitalists, including the higher dignitaries of the Church, could afford to display. An intense enby against them was the natural result. However, when hostility and envy developed, the members of the middle class could not find the direct expression which was made possible for the lower classes. These hated the rich who exploited them, they wanted to overthrow their power, and could thus afford to feel and to express their hatred. The upper class also could afford to express aggressiveness directly in the wish for power. The members of the middle class were essentially conservative; they wanted to stabilize society and not uproot it; each of them hoped to become more prosperous and to participate in the general development. Hostility, therefore, was not to be expressed overtly, nor could it even be felt consciously; it had to be repressed. #RandolphHarris 9 of 20
Repression of hostility, however, only removes it from conscious awareness, it does not abolish it. Moreover, the pent-up hostility, not finding any direct expression, increases to a point where it pervades the whole personality, one’s relationship to others and to oneself—but in rationalized and disguised forms. Mr. Luther and Mr. Calvin portray this all-pervading hostility. Not only in the sense that these two men, personally, belonging to the ranks of the greatest haters among the leading figures of history, certainly among religious leaders; but, which is more important, in the sense that their doctrines were coloured by this hostility and could only appeal to a group itself driven by an intense, repressed hostility. The most striking expression of this hostility is found in their concept of God, especially in Mr. Calvin’s doctrine. Although we are all familiar with this concept, we often do not fully realize what it means to conceive of God as being as arbitrary and merciless as Mr. Calvin’s God, who destined part of mankind to eternal damnation without any justification or reason except that this act was an expression of God’s power. Mr. Calving himself was, of course, concerned with the obvious objections which could be made against this conception of God; but the more or less subtle construction he made to uphold the picture of a just and loving God do not sound in the least convincing. This picture of a despotic God, who wants unrestricted power over men and their submission and humiliation, was the projection of the middle class’s own hostility and envy. #RandolphHarris 10 of 20
Hostility or resentment also found expression in the character of relationships to others. The main form which it assumed was moral indignation, which has invariably been characteristic for the lower middle class from Mr. Luther’s time to Mr. Hitler’s. While this class was actually envious of those who had wealth and power and could enjoy life, in terms of moral indignation and in the conviction that these superior people would be punished by eternal suffering. However, the hostile tension against others found expression in still other ways. Mr. Calvin’s regime in Geneva was characterized by suspicion and hostility on the part of everybody against everybody else, and certainly little of the spirit of love and brotherliness could be discovered in his despotic regime. Mr. Calvin distrusted wealth and at the same time had little pity for poverty. In the later development of Calvinism warnings against friendliness towards the stranger, a cruel attitude towards the poor, and a general atmosphere of suspiciousness often appeared. Aside from the projection of hostility and jealousy onto God and their indirect expression in the form of moral indignation, one other way in which hostility found expression was in turning it against oneself. We have seen how ardently both Mr. Luther and Mr. Calvin emphasized the wickedness of man and taught self-humiliation and self-abasement as the basis of all virtue. What they consciously had in mind was certainly nothing but an extreme degree of humility. #RandolphHarris 11 of 20
However, to anybody familiar with the psychological mechanisms of self-accusation and self-humiliation there can be no doubt that this kind of “humility” is rooted in a violent hated which, for some reason or other, is blocked from being directed toward the World outside and operates against one’s own self. In order to understand this phenomenon fully, it is necessary to realize that the attitudes toward others and toward oneself, far from being contradictory, in principle run parallel. However, while hostility against others is often conscious and can be expressed overtly, hostility against oneself is usually (except in pathological cases) unconscious, and finds expression in indirect and rationalized forms. One is a person’s active emphasis on his own wickedness and insignificance, of which we have just spoken; another appears under the guise of conscience or duty. Just as there exists humility which has nothing to do with self-hatred, so there exist genuine demands of conscience and a sense of duty which are not rooted in hostility. This genuine conscience forms a part of integrated personality and the following of its demands is an affirmation of the whole self. However, the sense of “duty” as we find it pervading the life of modern man from the period of Reformation up to present in religious or secular rationalization, is intensely coloured by hostility against the self. #RandolphHarris 12 of 20
“Conscience” is a slave driver, put into man by himself. It drives him to act according to wishes and aims which he believes to be his own, while they are actually the internalization of external social demands. It drives him with harshness and cruelty, forbidding him pleasure and happiness, making his whole life the atonement for some mysterious sin. It is also the basis of the “inner Worldly asceticism” which is so characteristic in early Calvinism and later Puritanism. The hostility in which this modern kind of humility and sense of duty is rooted explains also one otherwise rather baffling contradiction: that such humility goes together with contempt for others, and that self-righteousness has actually replaced love and mercy. Genuine humility and a genuine sense of duty towards one’s fellow men could not do this; but self-humiliation and self-negating “conscience” are only one side of an hostility, the other side of which is contempt for and hatred against others. The hostility of man against himself is contained in the superego. The superego was originally the internalization of an external and dangerous authority. Unless regeneration by the Holy Spirit and the indwelling of the Spirit means sinlessness, and the present possession of a resurrection body, not every part of a believer is yet renewed and freed by the redemption of Calvary from the effects of the Fall. HENCE THERE IS GROUND FOR THE POSSIBLE OPERATION OF DECEIVING SPIRITS. #RandolphHarris 13 of 20
Since absolute sinlessness and the present possession of the resurrection body are not taught in the Scriptures as attainable while on Earth, the chance of deception is logically and reasonably possible—even while the spirit and heart of man is renewed by the Holy Spirit. If we come to facts of experience, the proofs are so abundant as to be beyond our capacity to handle in the limited space of this essay, not only in the unregenerated World but in those who are undoubtedly children of God and spiritual believers. If we knew ourselves and our actual condition as sinners, s depicted in God’s Word, we would be in greater safety from the enemy. It is the ignorance of our true condition even with the new life from God implanted in us, and our blind confidence of safety without an intelligent basis for that assumption, which lays us open to being deceived by Satan through our very certainty of being free from his deception. Since the government and public schools no longer instill patriotism in Americans, it is your jobs as parents to teach your children to be patriotic and to buy American cars. Back in the 1950s, housekeepers would brag about teaching the children they took care of to be the first in the neighbourhood to memorize the pledge of allegiance. However, today’s kids are taught by the TV how to sing theme songs to their favourite cartoons. Let us not forget to remind our children of what an honour it is to live in America and to be an American. “Christology is a function of soteriology.” The Christ who brings the New Being is a unique event which saves the whole of humanity and the whole of the Universe. The task of Christology is to work out the universal significance of this simple and unrepeatable historic fact. #RandolphHarris 14 of 20
The New Testament account supplies the concrete details of an individual, personal life, whole the Christological symbols convey the universal significance of the Christ. Thus, myth and symbols are the very language of religion, and to demythologize “would silence the experience of the holy.” Two central Christological symbols reveal the significance of Jesus as the Christ: the Cross, which symbolizes His subjection to existence, and the Resurrection, which symbolized His Victory over it. The Cross and the Resurrection are mutually interdependent, for the triumph of the Resurrection supposes the death on the Cross, and the Cross would have been no different from the death of any other man if the Christ had not risen. Building on this close relationship, we establish the Cross as the paradigm according to which the Resurrection is to be understood. The Cross is both an event and a symbol or, better, a symbol based on an event. As the crucifixion story of Jesus, it enjoys a comparatively high degree of historical probability. As the Cross of Jesus who is the Christ, it is the myth of the bearer of the new eon who suffers the death of a convict and slave under the powers of that old eon which He is to conquer. The Resurrection must be viewed in the same way, as event and symbol, but with this difference, that the New Testament reports of the factual element of the Resurrection are far more mysterious and uncertain than those of the crucifixion. #RandolphHarris 15 of 20
The resurrection system was a familiar one in ancient religions, but a real experience made it possible for the disciples to apply the known symbol of resurrection to Jesus, thus acknowledging Him definitely s the Christ. This experienced event brought the certainty that He who is the bringer of the new eon cannot finally have succumbed to the power of the old eon. The physical resurrection of the body of Jesus, holds that the soul of Jesus first appeared to His disciples, which allowed them to communicate with the dead. However, the full resurrection revived the whole personality, body and soul. It was a negativity which was overcome, and this negativity was not the death of one man, but the disappearance of Him in whom the New Being was manifest. By His death he disappeared from the present experience of the disciples. Jesus of Nazareth became indissolubly united with the reality of the New Being. He is present wherever the New Being is present. In this way the concrete individual life of man Jesus of Nazareth is raised above transitoriness into the eternal presence of God as Spirit. The Resurrection is the restitution of Jesus as the Christ, a restitution which is rooted in the personal unity between Jesus and God ad in the impact of this unity on the minds of the apostles. The experience of the New Being in Jesus as the Christ had to come first, but, after the death of Jesus, the disciples’ experience of His living presence restored Him to His Christhood. Faith in the Resurrection of the Christ does not depend upon historical research or theological theories. Certainty can come only from faith, and faith assures us the victory of Jesus the Christ over the conditions of existence. #RandolphHarris 16 of 20
Faith is based on the experience of being grasped by the power of the New Being through which the destructive consequences of estrangement are conquered. It is certainty of one’s own victory over the death of existential estrangement which creates the certainty of the Resurrection of the Christ as event and symbol; but it is not historical conviction or the acceptance of biblical authority which creates this certainty. Jesus of Nazareth is the medium of the final revelation because He sacrifices Himself completely to Jesus as the Christ. The Christ possesses perfect unity with God. However, since Jesus of Nazareth is only the bearer of this revelation, He must not point to Himself, but to the ground of being. The Cross says No to Jesus while revealing the Yes of the Christ’s unbroken union with God. In other words, the Cross is the symbol of the Protestant principle. When it comes to the criterion of faith, that symbol is most adequate which expresses not only the ultimate but also its own lack of ultimacy. Jesus could not have been the Christ without sacrificing Himself as Jesus to Himself as the Christ. What is particular in Him (Jesus) is that He Crucified the particular in himself for the sake of the Universal. This liberates His image from bondage both to a particular religion…and to the religious sphere as such. #RandolphHarris 17 of 20
With this image, particular yet free from particularity, religious yet free from religion, the criteria are given under which Christianity must judge itself. Moreover, the No of the Cross applies equally to the followers of the Christ: No finite being can attain the infinite without being broken as He who represented the World, and its wisdom and its power, was broken on the Cross. And, finally, of special interest to us, theonomy is based upon the Protestant principle, the Yes and the No of the Cross. For Jesus the Christ overcomes autonomy by His transparency to the ground of being (the Yes), and He resists heteronomy by the humiliation of His death (the No). One who delights in the Lord shall be like a tree planted by streams of waters, that bring forth its fruit in its season, and whose lead does not wither; and whatever one does one shall prosper. Teach me, O Lord, Thy way, that I may walk in Thy truth; make my heart firm to revere Thy name. Open my eyes that I may behold the wonders of Thy Holy Christian Bible. O my way be directed to observe Thy statutes. Guide me in Thy truth, and teach me, for Thou art the God of my salvation. Thy word is a lamp unto my feet, and a light unto my path. Teach me to do Thy will, for Thou art my God. Thy teachings ever make for righteousness; give me understanding, and I shall live. The only real poverty is poverty of mind. Reverence for God is the beginning of wisdom, and the knowledge of the Eternal is true understanding. Where there is no knowledge, there is no reverence for God; where there is no reverence for God, there is no true knowledge. The Book of Mormon and Holy Christian Bible endows man with modesty and reverence. And taches one to be virtuous, pious, upright and faithful. #RandolphHarris 18 of 20
Expressing the beliefs of his revolutionary generation, it was Mr. Jefferson, once again, who asserted that governments must behave with “absolute acquiescence in the decisions of the majority.” The United States of America and Europe—still at the dawn of the Second Wave era—were just beginning the long process that would turn them eventually into industrial mass societies. The concept of majority rule perfectly fit the needs of these societies. Our present mass democracy is the political expression of a mass production, mass consumption, mass education, mass media, mass society. Today, as we have seen, we are leaving industrialism behind and rapidly becoming a de-massified society. In consequence it is growing increasingly difficult—often impossible—to mobilize a majority or even a governing coalition. In the United States of America, I do not see the basis for any positive majority on anything today. In the place of a highly stratified society in which a few major blocs ally themselves to form a majority, we have a configurative society—one in which thousands of minorities, many of them temporary, swirl and form highly novel, transient patterns, seldom coalescing into a consensus of major issues. The advance of Third Wave civilization thus weakens the very legitimacy of many existing governments. The Third Wave also challenges all of our conventional assumptions about the relationships of majority rule to social justice. Throughout the era of Second Wave civilization in fight for majority rule was humane and liberating. In still-industrial countries like Africa today, it remains so. In Second Wave societies, majority rule almost always meant a fairer break for the poor. For the poor were the majority. As an economy expands or as it trade with other countries grows, a point will come when the present value of the social benefits of shifting toward a more rule-based governance will exceed the costs of the required investment. However, the switch need not occur at the optimal point. #RandolphHarris 19 of 20
There are many reasons why the political and economic realities will delay the shift. First and foremost, the fixed costs of rule-based governance are a public investment; therefore society must solve a collective-action problem to put such a system in place. This is not automatic; there are the usual problems of free riding, underestimation of the benefits to future generations in today’s political process, and the veto power held by those who stand to lose from the change. Even when public investment for a rule-based system has been made, people used to the relation-based system who want to switch must make some private investments to learn the rules and their operation. Their benefit from the switched will depend on how many others make the switch. This positive feedback externality can lean to too few switchers, or even a lock-in that keeps the old system in use. In turn, the expectation of this can reduce the social benefits of the changeover and therefore delay or deter the initial public investment. The benefits of the new system may be unequally distributed, and some participants may even lose. The reputational capital in the relation-based system is an asset that would become worthless in a pure rule-based system, so incumbents stand to lose from the change and will therefore resists it by political means. They currently successful businesspeople and financiers, who are almost by definition the heaviest users of the existing relation-based system, are also usually active participants in the political process, and adept at marshaling their special interests in an organized way. They can also stall and frustrate a government’s attempts at reform. And it seems like if a Republican wants to take office in California, where 30 percent of residents are poor or near poor, and 12.3 percent are below the poverty line, they will have to focus on policies to help the poor and on family values. The same holds true for the President of America. The middle class is at 50 percent and has consistently been shrinking since a peak of 61 percent in 1971. Currently, 12 percent of Americans are poor. #RandolphHarris 20 of 20
CRESLEIGH HOMES HAVENWOOD | HOMESITE 67
Home Site 67 is a Residence Four plan, the largest home offered in Cresleigh Havenwood. This two-story, 3,377 square foot home features four bedrooms, including one suite on the first floor, three and one half bathroom, and a true three-car garage.
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Humankind Cannot Bear Very Much Reality
We live in a labyrinthine World of puzzling objects, enigmatical events, and practically unintelligible (sometimes even mystical) relationships that we cannot hope ever to comprehend entirely. A word is a slur when it is when it means to express strong negative attitudes towards members of a group, attitudes in some sense grounded in nothing more than membership in the group. A slur against a group of people, for example, is a word which speakers know (and as competent speakers are expected to know) is used to insult and display contempt for an individual based on race, religion, gender, sexuality, disability, age and so forth. What makes a word a slur I that it is used to do certain things, that has a certain illocutionary potential. Given what slurs are used to do, it is no surprise tht their use often achieves extreme effect on their targets—humiliation, subjection, shame. Slurs can be used without displaying contempt or causing hurt. This happens, for example, when a slur is appropriated by its targets: it is an insult to no one, save perhaps the individual for who the slur is aimed as uses it as a term to identify themselves. A slur can be self-ascribed to record one’s status as a victim of discrimination or worse. There need beno racism in an epithet’s use by comedians to make fun or criticize various attitude and behaviours of both one who slurs and one who I slurred. One may use a slur in order to teach someone that it is a word which should not be used. And an epithet can sometimes be used non-offensively in indirect discourse or narrative to portray someone else’s racist remark or attitude. The use of slurs often reflects a complicated web of attitudes, including discomfort about or fear of what seemed pronounced physical and cultural differences. #RandolphHarris 1 of 19
Truth is, and has always been, a central topic in philosophy. Direct interest in the word true itself may ebb and flow, but it is never far from center stage. We tend to assume that truthfulness and morality go together in a clear and simple way. In an ordinary community of morally decent people there is a need for trust and community standards for telling the truth, but ordinary community, unlike the ideal scientific community, must continually face the ambiguous problem of when to tell how much of what truth and to whom. Telling the whole truth about everything to everybody all the time is an impossibility but even if it were possible, it probably would not be desirable. Deception is a touchy subject. We should all repudiate all harmfully exploitative deceptions such as consumer fraud, insider trading, the misuse of public office and public trust for self-interest, kids hiding their dope and alcohol and pregnancies from their parents, husbands and wives cheating on each other, large-scale tax evasion, the false and vicious reason of racism and sexism, TV news reporters preying on vulnerable, semiliterate audiences, marijuana and cigarette advertising, and so on. The list of reprehensible exploitations is enormous and grows longer daily. As children we are taught to revere the principle of truth telling before we have achieved a clear understanding of what truth is. For a child, how is the truth different from a captivating story tht takes us off into other vivid realities? From saying things that make people feel good? From whatever saves us when we are in danger? Truth, fantasy, goodness, happiness, excitement are not automatically separated in the thoughts of young children. Children have to be taught to isolate truth and truth telling for special treatment. #RandolphHarris 2 of 19
As our experiences widen, however, we also learn through wonderfully indirect and subtle means that truth telling, like every other moral principle, has its drawback in practice, and sometimes we have to pass over it in our calculations for getting on as decent and successful human beings. Deception is found in every culture (only attitudes toward it differ), probably because it provides advantage in carrying out one’s intentions, and because it offer a chance to escape confrontations without having to fight. We humans are active, creative mammals who can represent what exists as if it did not, and what does not exist as if it did. And we do this easily and routinely. Concealment, obliqueness, silence, outright lying—all help to hold Nemesis at bay; all help us abide to large helpings of reality. T.S. Eliot was right when he reminded us that “Humankind/Cannot bear very much reality.” In civilization no less than in the wilderness, survival at the water hole does not favor the fully exposed and unguarded self. Deception, it seems, is a vital part of practical intelligence. Much of human interaction is take up with the giving and getting of impressions, which are composed of some plain truth and some fancy, some display and some concealment, something said and something suggested, something focused and something blurred. All this for the purpose of getting done what you want to do. Lying requires a reason while telling the truth does not. Truthfulness in statements which cannot be avoided is the formal duty of an individual to everyone, however great may be the disadvantage occurring to oneself or another. #RandolphHarris 3 of 19
Thus the definition of a life as merely an intentional untruthful declaration to another person does not require the additional condition that it must harm another. For a lie always harms another; if not some other particular human, still it harms mankind generally, for it vitiate the source of the law itself. Things happen; we witness some aspects of an event from a particular vantage point; we interpret what we have taken in with our senses; we discover or compose an acceptable meaning from that subjectivity limited rendering of “fact”; express an edited, personalized version of the result, to a selected audience, at a chosen time, if we want to. There is a vast psychological distance between the “things that happen” and what we are later able to say about them, no matter how sincerely we try to be objective and to get it right. Lifelong uncertainty about the “truth” is an attribute of human sensibility; it is a product of the interplay of memory and imagination, history and choice. Truth is fully present in our experiences. We can know truth. However, the multifarious and discordant sentiments which divine mankind, afford a great temptation to skepticism, and many are carried away by it. The open enemies of the gospel take occasion from hence to justify their rejection of it: many of its professed friend have written as if they thought, that to be decided, amidst so many minds and opinions, were almost presumptuous. The principle, if not the only use of which they would make of these differences is, to induce a spirit of moderation and charity, and to declaim against bigotry. #RandolphHarris 4 of 19
To say nothing at present how these terms are perverted and hackneyed in a certain cause, let two things be seriously considered—First, Whether this was the use made by the apostles of the discordant opinions which prevailed in their times, even amongst those who “acknowledged the divinity of our Saviour’s mission?” In differences amongst Christians which did not affect the kingdom of God, nor destroy the work of God, it certainly was: Such were those concerning means, drinks, and days, in which the utmost forbearance was inculcated. However, it was otherwise in differences which affected the leading doctrines and precepts of Christianity. Forbearance in these cases would, in the account of the sacred writers, have been a crime. If Christianity be of God, and He have revealed His will in the holy scriptures, light is come into the World, though the dark minds of sinful creatures comprehend it not. It does not follow, because many wander in mazes of fruitless speculation, that there is not a way to plain that a way-faring man or one who “walketh in the truth,” though a fool, shall not err. The numerous sects among the Greeks and Romans, and even among the Jews, at the time of our Saviour’s appearing, did not prove that there was no certain knowledge to be obtained of what was truth. Our Lord considered Himself as speaking plainly, or He would not have asked the Jews as he did, “Why do ye not understand my speech?” The apostles and primitive believers saw their way plainly: and though we cannot pretend to the extraordinary inspiration which was possessed by man of them; yet, if we humbly follow their light, depending on the ordinary teachings of God’s Holy Spirit, we shall see ours. #RandolphHarris 5 of 19
Truth, we may be certain, is the same thing as what in the scriptures is denominated “the gospel,” “the common salvation,” “the common faith,” “the faith once delivered to the saints,” “the truth as it is in Jesus,”; and what this is, may be clearly understood by the brief summaries of the gospel, and of the faith of the primitive Christians, which abound in the New Testament. Of the former the following are a few of many examples: “God so loved the World the He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life—The Son of Man came to seek and save that which is loft—I am the way, the truth, and the life: no man cometh unto the Father but by me—To Him give all the prophets witnesses, that through His name whosoever believeth in Him shall receive remission of sins—We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; but to them that believe, the wisdom of God, and the power of God—I determined not to know anything among you, save Jesus Christ, and Him crucified—Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye find; by which also ye are saved, if ye hold fast what I preached to you, unless ye have believed in vain: for I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the scriptures; and that He was buried, and the He rose again the third day, according to the scriptures—This is a faithful saying, and worthy of all acceptation, that Christ came into the World to save sinners, of whom I am chief—This is the record, that God hath given to us eternal life, any other: for there is none other name under Heaven given among men, whereby we must be saved.” #RandolphHarris 6 of 19
If language have any determinate meaning, it is here plainly taught the mankind are not only sinners, but in a lost and perishing condition, without help or hope, but what arises from the free grace of God, through the atonement of His Son; the He died as our substitute; that we are forgiven and accepted only for the sake of what He hath done and suffered; that in his person and work all evangelical truth concentrates; that the doctrine of salvation for the chief of sinners through His death, was so familiar in the primitive times, as to become a kind of Christian proverb, or “saying;” and that on “standing,” and final “salvation.” In this doctrine be received, Christianity is received: If not, the record which God hath given of His Son is rejected, and He Himself treated as a lair. When this doctrine is received in the true Spirit of it, (which it never is by a sinner ready to perish) all those fruitless speculations which tend only to bewilder the mind, will be laid aside; just as malice, and guile, and envies, and evil-speaking are laid aside by Him who is born of God. They will fall off from the mind, like the coat of the chrysalis, of their own accord. Many instances of this are occurring. Persons who, after having read and studied controversies, and learned first to one opinion and then to another, till their minds have been lost in uncertainty, have at length been brought to think of the gospel, not as a matter of speculation, but as that which seriously and immediately concerned them: and embracing it as good news to them who are ready to perish, have not only found rest to their fouls, but all their former notions have departed from them, as a dream when one awaketh. #RandolphHarris 7 of 19
The Christological problem begins when men realize they are estranged and wonder about a new reality with the power to conquer existence, but it does not end with the simple acceptance of Jesus as the Christ. The baptismal confession that Jesus is the Christ is the text of which the Christological dogma is the commentary. The dogma has a twofold purpose: to affirm and defend the Christian message against distortion, and to express it in conceptual terms. The first function guards the substance; the second function imparts form. The aim of the early conciliar Christological formulas was to preserve both the Christ-character and the Jesus-character of the event of Jesus as the Christ. The homoousion of Nicaea maintained the Christ-character against the Arians who would make Jesus a semi-divine being. Chalcedon warded off the attacks of the monophysites upon the Jesus-character of the Christ. Both councils succeeded in affirming and defending the substance of the Christian message, but they did so in spite of the inadequate intellectual tools of the two-natures theory. The task of present-day Protestant Christology is the development of new forms to express the substance of Nicaea and Chalcedon. However, the basic inadequacy lies in the term “nature.” When applied to man, it is ambiguous; when applied to God it is wrong. “Human nature” can mean three things: essential or created nature, existential or estranged nature, and an ambiguous unity of the two. All three meanings can be applied to Jesus as the Christ, although the second must be qualified insofar as estrangement, while remaining a real possibility, is taken into the unity with God. #RandolphHarris 8 of 19
Because of this ambiguity and need for qualification, it is imperative to dismiss altogether the term “human nature” in relation to Christ and replace it by a description of the dynamics of His life. The term “divine nature” must be understood as that which makes God what He is, His essence. However, God also has existence, or, more exactly, He is beyond both essence and existence. “Divine nature,” cannot be applied to the Christ precisely because the New Bing is not beyond essence and existence, but in existence. The Christ is a personal life in a definite period of history, subject to birth and death, temptation and finitude. The assertion that Jesus as the Christ is the personal unity of a divine and a human nature must be replaced by the assertion that in Jesus as the Christ the eternal unity of God and man has become historical reality. This is better than the two natures which lie beside each other like blocks and whose unity cannot be understood at all. In Spirit Christology, we understand that God was in Jesus the Christ because the divine Spirit totally grasped His human spirit. In this sense, one can speak of the faith of the Christ which is the state of being grasped unambiguously by the Spiritual Presence. However, although the Spirit is unambiguously present in the Christ, His faith still has a fragmentary character due to the fact tht He is subjected to the conditions of existence. Two important implications follow from Spirit Christology. First, it is not the spirit of the man Jesus that makes Him the Christ, but the Spirit of God, and thus the dangers of a Jesus-theology are avoided. #RandolphHarris 9 of 19
And secondly, the Spiritual Presence in history is the same as the Spiritual presence in the Christ; hence, He is not an isolated event, but touches the whole history through the activity of the spirit. Admittance of the possibility of deception is in the stage in break of truth upon the mind, although it may sometimes precede the doubt. To admit the possibility of being deceived—or mistaken—in any aspect of new experience or action, or even view of truth, is really a possibility which should be acknowledged by every believer; and yet so subtle is the deception of the enemy tht almost invariably the attitude of each one is tht though “others” may be open to deception, he or she is the exception to the rule. This certainty of personal exception is so deep-seated with the most visibly deceived person that the longest battle is simply to obtain entrance to the mind for the one thought of possible deception in any point at all. The believer seems armed with unshaken assurance that though others may be misled, he certainly is not; he “beholdeth the mote” in his brother’s eye and is blind—blind to the “beam” in his own. However, an open attitude to truth says, “Why not I as well as others? May not my assurance of safety be a deception of the enemy, as much as the deception I see in others?” Why all believers should admit the possibility of deception by deceiving spirits may be considered just here: The primary fact to be recognized by every human being is the complete and utter ruin of the first creation at the Fall—when the First Adam admitted the poison of the serpent, which permeated and corrupted his whole being beyond repair. #RandolphHarris 10 of 19
The utter corruption of the human race as a consequence is unmistakably declared in the New Testament: “The old man, which waxeth corrupt after the lusts of deceit,” reports Ephesians 4.22. “Being darkened in their understanding; alienated from the life of God,” reports Ephesians 4.18. “We all once lived in the lusts of flesh, doing the desires of the flesh and of the thoughts, and were by nature the children of wrath, even as the rest,” reports Ephesians 2.3. Thus the Apostle Paul described the whole race of man, Gentile and Jew, Pharisee and Publican: In all, he said, “the prince of the power of the air” has operated, as “the spirit that now worketh in the sons of disobedience.” All agencies plan, as do all persons and families; planning in the generic sense distinguishes us humans from creatures who cannot transcend the immediate. However, planning in the specific sense of highly modern attainments in social organization is what we mean when we speak of the planning stage in family agencies. In the long history of man’s ascent toward rationality in social affairs, conscious awareness of the planning process in action agencies ranks as a major invention. The image of the competent man is out of place except in the context of modern planning. The generalized outlines of the democratic planning process which follows should not be taken as a recommendation that every family agency should immediately plunge into the planning stage. Planning by a family agency is not unlike the planning by a person of his career. When the aim of an agency is personal development, there are many reasons why its planning method should self-consciously follow a model which permits the agency to transform itself by its own operations. #RandolphHarris 11 of 19
Since Dr. Cooley in 1902, if not long before, many thinkers have held that human nature and the social order reflect each other. There have been divergent opinions whether the line of causation runs from personality to community (“human nature writ large”), or whether the person as microcosm incorporates as habit the regular recurrences which constitute the institutional fabric of society. The developmental view conceives a spiral of interaction between the careers of persons and institutions. It is the obligation of the family agency that adopts the aim of optimal development to maintain this nexus in a dynamic sense. To keep the parallel always in mind can cumulatively influence multitudes of decisions. In concrete terms, the action of agencies, families, and individuals is not a constant flow; it is episodic, organized in fairly regular, qualitatively distinguishable sequences. As a unit of reference, the behavior of each of the three can usefully be brought together in a conceptual analysis of the planning process that is applicable to all three levels of abstraction. To study the phases of the planning process, as seen in the furthest advanced of the family agencies, is to see in enlarged detail what in family or personal living may be only implicit or rudimentary. However, from this enlargement of the social act one can then derive clues and questions which are relevant when observing the smallest sequence of interpersonal behaviour. #RandolphHarris 12 of 19
Before there is an agency, or planning, or the possibility of planning, there must be a public with a problem. The public and the problem are defined in reference to each other. They never stand alone, and cannot be defined alone. A problem always belongs to some group of people, and generally speaking any group comes into existence as a group because its members feel that they are confronted by a common problem or problems. However, an outside expert cannot always determine what constitutes the problem of a group. And yet the problem exists and arguments may abound as to how to define it. Alternatively, a certain state of affairs may be a problem to an observer without being regarded as a problem to those whom it seems to affect. If a state of affairs affecting a number of people is also to become the problem of the group, then the members of the group must participate in defining the problem. Otherwise it is not their problem and they are not likely to feel responsible for its solution. The expert may assist in the recognition and clarification of a problem, but must be prepared for his interpretations to be rejected. Each phase of the planning process, when fully developed in a community or a large institution, employs a characteristic type of document. In this first or problem phase, such a document functions primarily to call attention to a problem and to convince the public involved that something ought to be done about it. The definition of what ought to be done occurs in later phases of the planning process, and yet in the successful attention-getting and definition of the problem, the outlines of later phases vaguely emerge. #RandolphHarris 13 of 19
On this account, the importance of the problem phase of planning is often underestimated; that is, action goes off without adequate preparation. Even more often, the importance of getting the public involved and committed to solution of the problem is underestimated. Yet it is the arousal of concern, and participation in the definition of the problem as their problem, which motivates the public to act. Effort in the Calvinist doctrine had still another psychological meaning. The fact that one did not tire in that unceasing effort and that one succeeded in one’s moral as well as one’s secular work was a more or less distinct sign of being one of the chosen ones. The irrationality of such compulsive effort is that the activity is not meant to create a desired end but serves to indicate whether or not something will occur which has been determined beforehand, independent of one’s own activity or control. This mechanism is a well-known feature of compulsive neurotics. Such persons when afraid of the outcome of an important undertaking may, while awaiting an answer, count the windows of houses or trees on the street. If the number is even, a person feels that thing will be right; if the number is uneven, it is a sign that he will fail. Frequently this doubt does not refer to a specific instance but to a person’s whole life, and the compulsion to look for “signs” will pervade it accordingly. Often the connection between counting stones, playing solitaire, gambling, and so on, and anxiety and doubt, is not conscious. A person may play solitaire out of a vague feeling of restlessness and only an analysis might uncover the hidden function of his activity: to reveal the future. #RandolphHarris 14 of 19
In Calvinism this meaning of effort was part of the religious doctrine. Originally it referred essentially to moral effort, but later on the emphasis was more and more on effort in one’s occupation and on the results of this effort, that is, success or failure in business. Success became the sign of God’s grace; failure, the sign of damnation. These considerations show that the compulsion to unceasing effort and work was far from being in contradiction to a basic conviction of man’s powerlessness; rather was it the psychological result. Effort and work in this sense assumed an entirely irrational character. They were not to change fate since this was predetermined by God, regardless of any effort on the part of the individual. They served only as a means of forecasting the predetermined fate; while at the same time the frantic effort was a reassurance against an otherwise unbearable feeling of powerlessness. This new attitude towards effort and work as an aim in itself may be assumed to be the most important psychological change which has happened to man since the end of the Middle Ages. In every society man has to work if he wants to live. Many societies solved the problem by having the work done by slaves, thus allowing the free man to devote himself to “nobler” occupations. In such societies, work was not worthy of a free man. In medieval society, too, the burden of work was unequally distributed among the different classes in the social hierarchy, and there was a good deal of crude exploitation. However, the attitude toward work was different from that which developed subsequently in the modern era. #RandolphHarris 15 of 19
Work did not have the abstract character of producing some commodity which might be profitably sold on the market. One worked in response to a concrete demand and with a concrete aim: to earn one’s livelihood. There was, as Max Weber particularly has shown, no urge to work more than was necessary to maintain the traditional standard of living. It seems that for some groups of medieval society work was enjoyed as a realization of productive ability; that many others worked because they had to and felt this necessity was conditioned by pressure from the outside. What was new in modern society was that men came to be driven to work not so much by external pressure but by an internal compulsion, which made them work as only a very strict master could have made people do in other societies. The inner compulsion was more effective in harnessing all energies to work than any outer compulsion can ever be. Against external compulsion there is always a certain amount of rebelliousness which hampers the effectiveness of work or makes people unfit for any differentiated task requiring intelligence, initiative, and responsibility. The compulsion to work by which man was turned into his own slave driver did not hamper these qualities. Undoubtedly capitalism could not have been developed had not the greatest part of man’s energy been channeled in the direction of work. There is no other period in history in which free men have given their energy so completely for one purpose: work. The drive for relentless work was one of the fundamental productive forces, no less important for the development of our industrial system than steam and electricity. #RandolphHarris 16 of 19
The obsolescence of many of today’s governments is not some secret we alone have discovered. Nor is it a disease of America alone. The fact is that building a Third Wave civilization on the new wreckage of Second Wave institutions involves the design of new, more appropriate political structures in many nations at once. This is a painful yet necessary project that is mind-staggering in scope and will no doubt take decades to complete. In all likelihood it will require a protracted battle to radically overhaul the United States of America’s Congress, the House of Commons, and the House of the Lord, the French Chamber of Deputies, the Bundestag, the Diet, the giant ministries and entrenched civil services of many nations, their constitutions and court systems—much of the unwidely and increasingly unworkable apparatus of existing representative governments. Nor will this wave of political struggle stop at the national level. Over the months and decades ahead, the entire “global law machine”—from the United Nations at one end to the local city or town council at the other—will eventually face a mounting, ultimately irresistible demand for restructuring. All these structures will have to be fundamentally altered, not because they are inherently evil or even because they are controlled by this or that class or group, but because they are increasingly unworkable—no longer fitted to the needs of a radically changed World. To build workable governments anew—and to carry out what may well be the most important political task of our lifetimes—we will have to strip away the accumulated cliches of the Second Wave era. And we will have to rethink political life in terms of three key principles. #RandolphHarris 17 of 19
Indeed, these may well turn out to be the root principles of the Third Wave governments of tomorrow. Business in a relation-based system will expand at those margins where diminishing returns set in most slowly. This will mean preserving the closeness of the relation, even at the cost of undertaking a new activity that is not economically so close—not such a good complement in production or consumption. In such a system we will see diversified conglomerates whose component parts have nothing in common except common ownership by a closely knit extended family or similar network. One does indeed see such hodgepodge family empires in many less-developed countries (LDCs), for example India and Turkey. The South Korean chaebol, and the Japanese zaibatsu and their successor keiretsu, are also causes in point. Even in advanced industrial countries with rule-based governance, there are incentives to build diversified conglomerates—tax systems with double taxation of dividends make it costly to take profits out of the corporate sector and therefore artificially lower the cost of reinvesting retained earnings, and agency problems allow to management to indulge in its tastes for running large empires. However, in smaller and LCDs where relation-based governance prevails, the incentives to expand into seemingly unrelated activities are that much stronger. Another way to express this is to day that a relation-based system has a larger benefit of internal finance from the supply side. Thisbenefit is usually looked at from the demand side—the needs of a firm’s finance for investment are met at lower costs from retained earnings than from external borrowing. #RandolphHarris 18 of 19
However, the return to retained earnings is higher if reinvested within the firm than is possible from investments in external markets. Where borrowing and lending between different firms and their owner occurs, it will tend to be within some identifiable group defined by links that enable enforcement of implicit contracts based on reputation. This suggests that the “crony capitalism” that is observed in many LDCs (and condemned by outsiders) may have it place within their governance structure. Of course you deal with, and lend to, cronies. Non-cronies may defraud you and run away with your money; having no relation with them, you would have no recourse. “Crony socialism” existed under the central planning systems in socialist economies, and continued in the transition period. However, this compartmentalization of capital markers has a cost; it constrains that movement of capital to its most productive uses in response to changing conditions. Therefore it comprises another source of diminishing returns for the relation-based system. Transition to a rule-based system would allow more efficient reallocation of capital to take advantage of productive opportunities outside the group. Finally, although a relation-based system has low fixed costs, it can have large sunk costs—the reputational capital that makes time-separated transactions credible has to be built up, and is valuable. The combination of large sunk costs, and the small size of the economy where relation-based governance usually prevails, can create high entry barriers. Therefore one should expect to see high concentrations, or even monopolies, in such systems. That is indeed observed, not only in finance and production, but also in trade. #RandolphHarris 19 of 19
CRESLEIGH HAVENWOOD
Lincoln, CA | from the high $600s
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Everyone is Afraid of the Dark
Magnolias, orange trees, thick evergreen and palm trees sprouted from the sweeping lawns growing tall, as their green leaves beautifully filled the sky providing shade from the hot sun. Shielded behind the lush proliferation of gardens stood gorgeous Llanada Villa built in the Queen Anne Victorian style with soaring roofs and columned porticoes. The farmland provided crops for food. It was Sunday January, 1888, and the famers and servants were buoyant with excitement, undampened by undue religious solemnity. Good nature was inescapable that Sunday. Conversation abounded with joy and optimism. Several planters, dressed in gloves, hats, and cravat, strolled my estate. The road bustled with carriages and horses; men and women strolled along the green lawns in their Sunday finery; and the servants hunted and played games in the field. Somehow, in the midst of it all, I had grown tired and went to my bedroom to rest. It was past midnight when I awoke, and when I looked out the moon was rising over the Observational Tower. I heard a battle, but I could not see it for the smoke and flames, and the broken marble battering me from all sides. Doors were broken from their hinges, and the light bulbs exploded, and in the darkness, I was thrown against the walls or the floors. I felt an intense heat pass over me, and I struggled to get to my feet as the broken and fragmented tiles swirled about the chamber. Ghastly screams came from Arkie, the son of one of the farmers. “I have seen an evil thing this night,” he said. “Tell me what you have seen,” I replied. Arkie told me everything he had seen. “The estate was covered with smoke, through which, through which flashes were incessant, whilst the air seemed filled with shell, whose sharp explosions, with the hurling of their fragments hurling between flashes. Flashes that lit up the night sky. #RandolphHarris 1 of 9
“We were at war against a monstrous progeny of demon-possessed men and women, wearing velvet tunics and stockings, and marvelous cloaks trimmed in rare fur. They brandished huge glittering swords. The fountains bulled over, flowing with blood. Several of the servant fled through the streets, yards, and orchards, many taking refuge in the Victorian cottages, outbuildings, and mansion already filled with the wounded and dying. The smoke was so dense we could not perceive an object ten feet in front of us. The gloom of the moment was beyond description. We felt and heard the tread of our enemy, our minds were in tumult, whether to lie still, to yield, or to die fighting. I jumped in and found myself confronted by a giant’s sword pointed by my breast. I grasped the blade and reversed the handle of my sword in a twinkle and offered to surrender. The beast said in the excitement, he thought I had run him through and he dropped his sword.” I was so thankful for each servant who fought for my home, their families, and their way of life, even though death was knocking on their door. A few days later, it was a dark moonless night, and as silent as a tomb. Arkie was still shaken up by the events that had recently taken place. There was a terrible fear, a physiological fear. Something beyond life that I was able to catch for a second. The air was cold now, icy all around me. It suddenly felt as though time stood still and yet as a foggy substance silently closed in the air was getting cold enough to freeze the blood. My nose, face, hands and feet felt ice cold. I was standing in silence, as I watched what was unfolding before my eyes. This misty essence was swirling noiselessly around us as we stood, observing a steam so fine the scene felt surreal. Along with the white mist came a whirl of emotions and confusion. What was happening in my home? I braced myself for some hellish effects. It swirled around us as though blown by a high wind, rising above our heads and dropping as it was moving quickly and yet we felt only a gentle breeze. #RandolphHarris 2 of 9
Like a scene from the spectral World, the abnormal foggy essence swirled in vortex shapes and at time, it resembled horses running past us, but the curtains did not move, though we felt air currents around us. We felt vulnerable and somewhat uneasy. I could not for my life keep back a loud scream—the second I had emitted that night. It echoed and echoed through the dim vaultings of my mansion, and I had to choke back a flood of reaction that threated to burst out. Arkie saw a pale figure heading toward him as he ran from the parlor. He quivered when the thing growled at him. It stood out like white chalk on a black board, moving in darkness, seeking. It moved rapidly and just as suddenly as it have moved through the gallery, it suddenly was gone. When I looked around, I saw nothing of the foggy mist that surrounded and chilled us to the bone; it had vanished. The room was clear and felt warmer. What seemed like a long time in the fog had only been a few short minutes! When Arkie and I talked, we were both in awe at what we had experienced. Words were few as we tried to make sense of the incident. Arkie’s hair used to be dark brown, with grizzled streaks about the temples; in less than a month from that day he was a gray as badger, and he has never been quite the same man since that night. I do not believe anybody had ever felt so much sheer hell in one night. Gargoyles and chimeras, we saw all sorts of things, as if it was some passage from the Middle Ages. Arkie said my home repelled him more and more every day, and frightened him, as its features and expressions developed in a way he did not like; in a way that was not human. He felt like a ghoul had been feeding on his soul. He proceeded to leave the hose and suddenly jumped back a foot and started to cry. A dark figure draped in a black tattered robe with a deep hood that concealed his face stoop there, blocking the entrance. My heart sank centuries away as the soul goes as the awful, blasphemous horror touched quite beyond the power of words to classify. I shivered slightly. #RandolphHarris 3 of 9
“What are you?” Arkie cried out desperately to the figure robed in black. There was only silence. He knew the horrible figure we be upon us soon. He flung his sword at the figure in black, and the dark robed figured answered back by point a half-rotted finger at Arkie. The sword flew backwards from his hand. He quickly spun around only to find, to his surprise, that the dreadful ghoul had not emerged from the hallway yet, but we could hear it coming. Arkie’s eyes widened in horror and his heart sank further as he looked to see that his sword hung in the air. Utter fear and hopelessness played on his mind. The ghoul was breathing like a wild beast; and I heard an evil sound also, with blows of something violently driven through flesh and bone, as the sword moved on its own, staking Arkie in the heart. I cried out for mercy as the ghoul approached, but was frozen in fear. Its deathly yellow eyes looked on me with hate and savage hunger. Yellow ooze dripped from its frightful maw. And its long fingernails danced in my hair, before it devoured what remained. As the ghoul kneeled, gnawing at Arkie’s head as a child nibbles at a stick of candy, the shadowy specter looked at me and spoke with it’s a hollow voice, saying “There is no shame in what you have done. Your former life is behind you.” I felt that any moment it might drop its present pray and seek a juicier morsal. But, the nearly eight-foot ghoul grabbed the blood-soaked sword and fled with it. This strange proceeding gave rise to many inquiries. Only a few could answer them. My home is dreaming gorgeously and overflowing with wonder and terror and escapes from the commonplace. It can truly catch the night spirit of antique horror, terror, as well a beauty from life. The haunting apparitions were seldom completely human. Occasionally things would leap through open windows at night, or could be seen squatting on the chest of sleepers, worrying at their throats. The utter inhumanity and callous cruelty of the things torture the brain and flesh. #RandolphHarris 4 of 9
Unlocking the front doors, one is ushered into decorative hallways with splendid mahogany paneling—thrilling and suggestive of the time. Ancient paneled rooms, or simple vaults of masonry, there is even a narrow staircase the leads to the ceiling where a ghost is said to reside. Servants have felt temperature changes upon entering the room and sensed an unknown presence next to them. Others have glimpsed the blasphemous shapes that lope and trot and crawl up the stairs and through the ceiling. We saw the demons themselves and were afraid of them. My shocked scream had waked unaccustomed echoes in the labyrinth. It was more of the physical than the spiritual. I was paralyzed for an instant. I heard a faint scurrying sound somewhere, and a series of squeals or beats in a direction I could not determine. Then there came a subdued sort of clatter which somehow set me all in gooseflesh—a furtive, groping kind of clatter. It was like heavy wood falling on stone or brick—wood on brick—what did that make me think of? It came again, and louder. There was a vibration as if the wood had fallen farther than it had fallen before. After that followed a sharp grating noise. The archaic tunnels in my basement touched graveyard and witch-den. But whatever was in them was devilish anxious to get out. Accidents had happened, but I have never seen what I saw this night—that creature was neither alive nor dead, it abided neither above ground nor in the grave. It was a colossal and nameless blasphemy with glaring red eyes, and it held in bony claws a thing that had been a man. However, it was not even the fiendish apparition that made such an immortal fountainhead of all panic—not that, nor the face with its pointed ears, bloodshot eyes, flat nose and drooling lips. It was not the scaly claws nor the mould-caked body, nor the half-hooved feet—none of these, through any one of them might well have driven an excitable man to madness. It was the curse, the impious, the unnatural endless cycle of terror. #RandolphHarris 5 of 9
These monsters were there—they glared and gnawed and gnawed and glared—and I knew that only a suspension of Nature’s laws would ever let a person be terrorized like this—it was truly some glimpse of the netherworld which no mortal unsold to the Fiend has ever endured. I had to hide this well-established horror-World which I saw fully, brilliantly, squarely and unfalteringly. Fair sized rooms, with wooden floors and furnished were bricked up with extreme care, to conceal the ghastly demons and nauseous monstrosities that leered around from every side of the rooms. I always knew William, no matter how beautiful and pure he was, was not strictly human. Either he was born in strange shadow, or he had found a way to unlock the forbidden gate. There are secrets, you know, which might come down from old Salem times, Cotton Mather tells even stranger things. In the Dark Ages, belief in apparitions, vampires, hell hounds, and demons were commonplace. While belief in ghosts declined in the eighteenth century, it was revitalized in the nineteenth century with the Society of Psychical research. While culture differ in their beliefs about what happens after death, most cultures believe that a ghost can return to the World of the living, with either good or bad intent. In Western cultures, it is most commonly believed that a ghost is the soul of the deceased who cannot find peace or does not know they are dead, leading them to haunt places where they lived or died or objects that caused their death, sometimes they even haunt bloodlines. It may be that they have unfinished business on the Earthly plane, perhaps to protect a loved one, or impart information or reenact the death. I do not think that any power on Earth could make anyone speak of what happened in my home, even old priests were too frightened to look in. #RandolphHarris 6 of 9
It has been said that Mrs. Winchester slept in a different bedroom every night, supposedly in order to confuse evil spirts. Mrs. Winchester was deeply concerned with the welfare of her servants and their families. They were well paid and often additionally rewarded with gifts, even homes, or real estate and lifetime pensions. The full scope of her generosity charity and many kind acts will forever remain unknwn and such was her sincere desire. Her donations were never made public. She contributed to charities of all faiths. In 1911 in New Haven, Connecticut, she established the William Wirt Winchester Memorial Sanitorium for Tuberculosis (also known as low consumption), endowing it with $1,200,000.00 (2023 inflation adjusted $38,540,084.21). Visitors to The Winchester Mystery House are bound to run into others who are curious about the spirit World. It may seem that our intents have been to weave a cloak of vindication and protection covering our lady’s eccentricities, so many to this day still unexplainable. In truth, volumes could be written extolling her many virtues and justifying the construction of one of the largest and most significant architectural structures in the World. Still the Question remains—Why? Why? The enigma of The Mystery House that tragedy and a rifle built is perhaps unanswerable. The present generation must weigh and draw its own conclusions about this Valley’s most interesting, most controversial, most unappreciated and surely our most mysterious First Lady! No one will ever know, but this beautiful and bizarre mansion has, we think, allowed Mrs. Sarah L. Winchester, Lady of Mystery, to achieve a unique kind of eternal life. #RandolphHarris 7 of 9
The spirit World and the human World were once so closely interwoven as to be indivisible. Look at monument, such as The Winchester Mystery House, that our ancient predecessors erected, and the traditions devised, to house, honour, and succor the dead. We still retain enough of our ancestors’ belief that our dead are aware of how we treat them, that we try to ensue they do not have anything thing to complain about. And we listen with widening eyes and quickening heartbeats to the stories told about the ghost that exist and have been recorded throughout time. The Winchester Mystery Houses catches the overtones of the soul, and you will not find those in a modern or renovated home because it has had no time to pick memories and attract local spirits. Placed like Mrs. Sarah L. Winchester’s home was not merely made, but it actually grew. Generation after Generation lived there and felt and died there, and in days when people were not afraid to live and feel and die. This house has stood for almost two centuries and what it has witnessed would make a modern house crumbled into powder. What do modern know of life and the forced behind it? This mansion once had a set of tunnels that kept it in touched with over Victorian houses on the estate. There is hardly a month that you do not read of carpenters finding bricked-up arches and wells leading nowhere in this or that old section of the house. During the time of the construction of this mansion, there were witches and what their spells summoned; pirated and what they brought in from the sea; smugglers; privateers—and I tell you, people knew how to live, and how to enlarge the bounds of life, in the old time! #RandolphHarris 8 of 9
While cleaning the mansion one night, a tour guide noticed a man in 19th century clothes, very pale, with pale blue eyes approaching the Venetian Dining Room. The tour guided continued to work until the mane came very close and stood directly over him. Becoming a bit uneasy at the man’s silence, the tour guide finally asked him, without looking of, if he wished to tour the mansion. When the “guest” did not reply, the tour guide stopped dusting underneath the table, and looked up at the silent man. The man’s face was contorted with rage; his lips moved furiously and he gestured as if he were shouting, but he made no sound. The tour guide fell onto the floor. Before he could turn and flee, the guest disappeared. Terrified, the tour guide ran until he came to an assistant manager. “I saw a ghost,” the tour guide grasped, out of breath. “The ghost of one of the carpenters has come back.” The ghost appeared in August of 2006, to another tour guide. He had entered the Daisy Bedroom and found a fellow tour guide leaning against the wall. Surprised by his presence, he had begun to question the man when he melted into the wall. When he reported the incident, one of his coworkers dismissed it as imagination. A few days later, two tour guides saw the same carpenter. They were locking up the mansion and the lights had not been off more than a few minutes when the sound of footsteps caused both tour guides to stop in their tracks. Before either of them could move, a door swung open and a young man entered. He gestured wildly and seemed to be shouting at the two tour guides, neither of whom could testify that any sound issued from the angry visitor. When one of the tour guides turned on the light, the figure faded before their astonished eyes. They quickly had the mansion secured and order all exists guarded. Guards reported that no person had attempted to leave the building. After the guards had conducted a search of the rooms, they were convinced that their visitor had not been a living man. #RandolphHarris 9 of 9
The room count of California’s most mysterious mansion has just increased by one, rounding out at 161 chambers (that we know of). Preservationists at The Winchester Mystery House in San Jose have found a previously unknown room in the attic of the house, and in it was a pump organ, a dress form, a sewing machine, a Victorian sofa, and several paintings.
For further information about tours, including group tours, weddings, school events, birthday party packages, facility rentals, and special events please visit the website: https://winchestermysteryhouse.com/
Please visit the online giftshop, and purchase a gift for friends and relatives as well as a special memento of The Winchester Mystery House. A variety of souvenirs and gifts are available to purchase. https://shopwinchestermysteryhouse.com/
If you forget to purchase something during your visit, you can order any gift item by calling 408-247-2000 and charging them to your credit card. You can also place an order through the mail. Be sure to include a daytime telephone number with area code. Write to: Winchester Mystery House.
What is Your Future After Death?
Many people find making decisions difficult especially when it is necessary to take risks. In addition, there is the fear of possibly being transformed into what is new. Of course the decision will change you. A lot more will be different: It might be the way your day develop, where you live, your circle of friends, and acquaintances. All this can alter. The greatest change, however, will be in you. That is precisely what most people fear. However, truthfully, do you truly want to remain the way you are? Or would you rather grow and change in a beneficial manner? Growth and change are always introduced by a decision. There is a great fear of making a wrong decision. It is the dread of leaving the known and “safe” ground for something unknown. This step, however, signifies the chance to grow. This is where each person has one’s great opportunity. With every decision we choose an opportunity to detach ourselves simultaneously from every other possibility. Whoever truly makes a serious decision actually consciously blocks access to other possibilities. When it comes right down to it, successful businesses have an abundance of customers. Large or small, companies that are doing well have more customers than they can handle—which means they are easily able to cover their cost, reinvest in the company, and expand. Unfortunately, many small businesses struggle to reach this level of success, to find an admiring target market, and to develop business relationships with enough customers to stay in business. They struggle because they are not using all the marketing tools they can; that is, their marketing is weak. Fortunately, there is a lot that can be done to turn the situation around or to get a business on the right foot. #RandolphHarris 1 of 19
However, if you already have a successful big business, you make not want to alienate your target market by taking on a social cause because the goal of running a business is to make profits and when you are dealing with other people’s money, you have an obligation to make responsible decisions. For the truly vital decisions in our lives, we are actually confronted with a choice between the past and the future. We can decide to hold on to what we have. If so, we would not be free to have another opportunity. It also means that we have decided to sever ourselves from our dreams and a vision of a fulfilling future. We can also choose to let go. Then we souls have both hands free to achieve our goals and dreams. It is impossible to hold on to that which gives us “security” and to reach for a vision at the same time. You must separate yourselves either from your “security” or from the possibility of fulfilling your dreams. Winners do not cling; they do not frantically hold on to a situation that they consider unsatisfactory. They can assume risks because they know that anything is better than an unfulfilling minimal existence. For most Europeans, poverty does not mean suffering from hunger, rather, it signifies living a senseless life. There is an enormous difference between playing in order not to lose and playing to win. Whoever endeavours only not to lose is concentrating on the risks and dangers. Whoever it betting on winning, however, has the possibility of victory in view. Which one of the two do you think is happier? Make decision. A person who cannot make decisions loses faith in oneself. Aside from that, it is impossible not to make a decision. #RandolphHarris 2 of 19
Even when you think you have not made a decision, you really have. You have chosen that everything remains the way it is. Or you have selected indecision. This state cost an enormous amount of energy It weigh heavily You are not free and cannot move around with ease. Why do so many individuals find it so difficult to make decisions? It is owning to the fear of making a “wrong” decision! Yet, that is not even possible because with that choice you have decided against an alternative. You will therefore never know how your life would have turned out had you decided otherwise. Once you have thought about it for a while, you will realize that any decision is better than no decision. Another reason why it is so difficult to make a decision is caused by the illusion that it should be easy and painless. The ideal decision, however seems to be the one that downright forces itself on you. Therefore, people often tend to wait until only one alternative remains. The other alternatives have with time become unattractive. We overlook the fact that it is no longer a matter of making a decision. It is then no longer a choice: it is an escape. Your choice will only really have power when you assess both alternatives. The more you evaluate the alternative that you do not choose, the more you enable the choice that you did favour. We take it to be the unique new task of the contemporary American family and its official helpers to prepare each member for continual reinvolvment and resocialization as a member of the various changing institutions in which one participates outside one’s family. The aim which must accordingly run across all family research and all action by family agencies is to endow every family member with competence for genuine participation, the ability to develop shared commitments to some defined and defining values in every sector of one’s life activity. #RandolphHarris 3 of 19
It used to be taken for granted that one’s family, social-psychologically speaking, would automatically be identical with one’s biological kin. There have always been exceptions to this correspondence, however, and in the perspective of the present it is conspicuously evident that there may be the widest divergence between one’s circle of intimates—one’s quasi-family of significant others—and one’s actual parents, relatives, mate, or children. The period of adolescence is the classical example of this divergence. The classical picture of the adolescent in revolt against parents seeking still to control one is the classical example of this divergence. The classical picture of the adolescent in revolt against parents seeking still to control him as if he were a child, however, has been superseded in subtle but crucial ways. In the transition of the past half a century from patriarchalism toward liberal, equalitarian relations between parents and children, a transition which children have received greater leeway for developing individuality and self-direction than in the past. They have less need to revolt, or perhaps it could be said that their revolt has been successful. At any rate, restrictions upon the development of a personal style of life and a set of companions to support it have diminished. Yet it is doubtful if parents and children have been brought closer to each other, or, on the other hand, if the children have found the degree of unquestioning support from nonfamily intimates that in the past they expected and got from their families. The gap between generations, so wide in America because of the rapid rate of social change and relatively provincial origins of parents, has if anything continued to widen, despite the countervailing influence of mass media of communication. #RandolphHarris 4 of 19
It is almost commonplace to expect that children will see thing differently from their parents. However, the dilemma is that if they are going to see things differently from their parents, how are they going to see them, and what other groups of identification are going to fortify their views? In becoming detached from the values of their parents, millions have not become reattached and committed to alternative, more timely, values. Those in this condition may be compared to a ship which has neither anchor nor rudder nor sails. It would undoubtedly be futile for parents, assuming they themselves hold firm to definite values, to attempt to fasten these on their children, yet nothing can give, or should give, parents more concern than the belief that their children are merely drifting. Moreover, more and more parents themselves seem to have no stable values, and when the obligations of marriage and parenthood are not strengthened through mutual commitment to common value, requiring faithful collaboration through the years, they are seriously weakened. If, therefore, the problem of the guidance of youth is solved, it is likely that it will be solved for whole families at once, and not just for their adolescent members. It would be fatuous to wish for a return of hardships. Yet for the millions of young Americans, especially for those middle-class homes, the problem seems to be that of finding some powerful purpose in life. #RandolphHarris 5 of 19
Merely to find a job, raise a family, and feed their children seems insufficient for them. It is too easy; it calls for no courage, no great struggle, no sacrifice, no threat of failure, no test of self. And it leaves vast potentials unused. To attempt to divert these unused human resources to unplanned recreation—to kill time by having fun—does not do it, or does it only in part, as in the deliberate seeking of danger. Certain thoughtful union and industry leaders are groping for a more challenging conception of “more,” not more in the sense of material gain, but more use of the talents of the man who works. Probably the average student in the liberal arts college at the present time is typical. The most favored of American youth, one yet often is the least happy, because happiness comes from the realization of values, and one’s values are inchoate or not really one’s. Many parents today seem unable to divine the nature of the problem facing their children. Some quite frankly admit to being baffled. “What more can we do?” they say. Like the theorists of adjustment, they only imagine fulfilling wants. What might be more effective is the exact reverse. The creation of wants may seem absurd, until one witnesses the frequent resentment of young adults when their parents solve all their problems for them, thus preventing the from doing things for themselves. Success in struggle is very satisfying. The levity and flippancy now so characteristic of youth only poorly conceals a craving for challenging purposes. If family agencies can transcend the outlook of the older generation and articulate these values, then the potential energies of youth will be directed to new and promising uses. #RandolphHarris 6 of 19
If moreover, not youth alone, but parents also, can be imbued with these emergent values and involved in their attainment, the rent between generations could be narrowed. The problems of adolescence (which might justly be called “problems of obsolescence of parental norms”) might then become memorials of that turning point in industrial society when, freed at last from the bonds of scarcity, and recognizing their freedom, human beings began to re-create themselves through their children in a more ideal and versatile image than as slaves of nature. If family agencies construe their tasks in terms most appropriate to the present, they will take the responsibilities of community leadership by attending to emergent values and organizing action for their realization, and in getting the involvement and participation of families and quasi-families. To foster such involvements means to start with the child in the family, for it is here that one’s identity and capacity for further identification are cultivated or discouraged. It is also necessary to think of leadership in nonauthoritarian terms and in a way that is most evocative of spontaneous self-expression. The bulk of the current professional literature on strengthening the family, about the widespread longing for love and commitment, and about the meaning of the small group, revolves around this matter of identification. Modern man is in search of a soul. That is, in secular terms, in search of an identity to which he can be firmly committed. #RandolphHarris 7 of 19
The family is the ideal type of all social bonds. Marriage is the ideal type of formal commitment to a tie of common identity. Courtship is the ideal type of experimentation in finding others to whom full commitment appears promising. Parenthood is the ideal type of identification with the welfare of posterity. The solidarity of the whole community cannot surpass the solidarity of these its nuclear constituents. The solidarity of the whole community cannot surpass the solidarity of these its nuclear constituents. The family will be solid as long as there are vales for which it may function; its members will unite with others in the community as their families endow them with competence for sharing the orientation of others. If a child can make such commitments, no parent need worry about sending one out into the World; without them—or the capacity for making them—the child most removed from want is still in peril, even while in the custody of one’s parents. In the cause of husband and wife, also, since personality is never formed but always in the process of being formed regardless of age, it is likewise true that only as there exists the capacity for widening and deepening involvement will the marriage progress. The salvation of the family, of the person, and of the community, in today’s dynamic World, is through continual reinvolvements, adventures in scaling the heights of social responsibility for the optimal development of each. Mr. Calvin’s doctrine believed in predestination. He assumes that God not only predestine some for grace, but decides that others are destined for eternal damnation. #RandolphHarris 8 of 19
Salvation or damnation are not results of anything good or bad a man does in life, but are predetermined by God before man ever comes to life. Why God chose the one and condemned the other is a great secret man mut not try to delve. He did so because it pleased Him to show His unlimited power in that way. Mr. Calvin’s God, in spite of all attempts to preserve the idea of God’s justice and love, has all the features of a tyrant without any quality of love or even justice. In blatant contradiction to the New Testament, Mr. Calvin denies the supreme role of love and says: “For what the Schoolmen advance concerning the priority of charity to faith and hope, is a mere reverie of a distempered imagination.” The psychological significance of the doctrine of predestination is a twofold one. It expresses and enhances the feeling of individual powerlessness and insignificance. No doctrine could express more strongly than this the worthlessness of human will and effort. The decision over man’s fate is taken completely out of his own hands and there is nothing man can do to change this decision. He is a powerless tool in God’s hands. The other meaning of this doctrine, like that of Mr. Luther’s consists in its function to silence the irrational doubt which was the same in Mr. Calvin’s and his followers as in Mr. Luther. At first glance the doctrine of predestination seems to enhance the doubt rather than silence it. Must not the individual be torn by even more torturing doubts than before to learn that he was predestined either to eternal damnation or to salvation before he was born? Although Mr. Calvin did not teach that there was any concrete proof of such certainty, he and his followers actually have the conviction that they belonged to the chosen one. #RandolphHarris 9 of 19
They got this conviction of belonging to the chosen ones by the same mechanism of self-humiliation. Having such conviction, the doctrine of predestination implied utmost certainty; one could not do anything which would endanger the state of salvation, since one’s salvation did not depend on one’s own actions but was decided upon before one was ever born. Again, as with Mr. Luther, the fundamental doubt resulted in the quest for absolute certainty; but though the doctrine of predestination gave such certainty, the doubt remained in the background and had to be silenced again and again by an ever-growing fanatic belief that the religious community to which one belonged represented that part of mankind which had been chosen by God. Mr. Calvin’s theory of predestination has one implication which should be explicitly mentioned here, since it has found its most vigorous revival in Nazi ideology: the principle of the basic inequality of men. For Mr. Calvin there are two kinds of people—those who are saved and those who are destined to eternal damnation. Since this fate is determined before they are born and without their being able to change it by anything they do or do not do in their lives, the equality of mankind is denied in principle. Men are created unequal. This principle implies also that there is no solidarity between man, since the one factor which is the strongest basis for human solidarity is denied: the equality of man’s fate. The Calvinists quite naively thought that they were the chosen ones and that all others were those whom God had condemned to damnation. It is obvious that this belief represented psychologically a deep contempt and hatred for other human beings—as a matter of fact, the same hatred with which they had endowed God. #RandolphHarris 10 of 19
While modern thought has led to an increasing assertion of the equality of men, the Calvinists’ principle had never been completely mute. The doctrine that men are basically unequal according to their racial background is confirmation of the same principle with a different rationalization. The psychological implications are the same. Another and very significant difference from Mr. Luther’s teachings is the greater emphasis on the importance of moral effort and a virtuous life. Not that the individual can change his fate by any of his work, but the very fact that he is able to make the effort is one sign of his belonging to the saved. The virtues man should acquire are: modesty and moderations (sobrietas), justice (iustitia) in the sense of everybody being given what is his due share, and piousness (pietas) which unite man with God. In the further development of Calvinism, the emphasis on a virtuous life and on the significance of an unceasing effort gains in importance, particularly the idea that success in Worldly life, as a result of such efforts is a sign of salvation. However, the particular emphasis on a virtuous life which was characteristic for Calvinism had also a particular psychological significance. Calvinism emphasized the necessity of unceasing human effort. Man must constantly try to live according to God’s word and never lapse in his effort to do so. This doctrine appears to be a contradiction of the doctrine that human effort is of no avail with regard to man’s salvation. The fatalistic attitude of not making any effort might seem like much more appropriate response. Some psychological considerations, however, show that this is not so. #RandolphHarris 11 of 19
The state of anxiety, the feeling of powerlessness and insignificance, and especially the doubt concerning one’s future after death, represents a state of mind which is practically unbearable for anybody. Almost no one stricken with this fear would be able to relax, enjoy life, and be indifferent as to what happened afterwards. One possible way to escape this unbearable state of uncertainty and the paralyzing feeling of one’s own insignificance is the very trait which became so prominent in Calvinism: the development of a frantic activity and a striving to do something. Activity in this sense assumes a compulsory quality: the individual has to be active in order to overcome his feeling of doubt and powerlessness. This kind of effort and activity is not the result of inner strength and self-confidence; it is a desperate escape from anxiety. This mechanism can be easily observed in attacks of anxiety panic in individuals. A man who expects to receive within a few hours the doctor’s diagnosis of his illness—which may be fatal—quite naturally is in a state of anxiety. Usually he will not sit down quietly and wait. Most frequently his anxiety, if it does not paralyze him, will drive him to some sort of more or less frantic activity. He may pace up and down the floor, start asking questions and talk to everybody he can get hold of, clean up his desk, write letters. He may continue his usual kind of work but with added activity and more feverishly. Whatever form his effort assumes it is prompted by anxiety and tends to overcome the feeling of powerlessness by frantic activity. #RandolphHarris 12 of 19
A doubt generally first pierces the mind either from truth pointed out by others, or arises from some flaw in the experience which arrests the attention of the believer. In the case of some supernatural manifestation, for instance, which bore the appearance of being device, there was some slight contradiction which perplexed the soul. And as no contradictions can possibly occur in any of the workings of the Spirit of God, who is the Spirit of Truth, one single contradiction is sufficient to reveal a lying spirit at work. This axiom must not be ignored. For instance, a believer declares under supernatural “power”—assumed to be divine—concerning one who is ill, that God purposes the restoration of that one, yet the sick one dies. This is a “contradiction” which should be fully examined, and not put aside as among things “not to be understood”; for the supernatural element in the declaration could not be of the Spirit of God, who cannot depart from truth in His revelation of the will of God. To “prove the spirits” (1 John 4.1), so as to discern between the “Spirit of Truth” and the “spirit of error,” is a clear command to the children of God, as well as to “prove all things and “hold fast to that which is good” (1Thessalonians 5.21); bring “to the proof…with all longsuffering” (2 Timothy 4.2). To question until all things have stood the test of full examination is the safest course, and is far removed from the doubting of God Himself, in His faithfulness and love—the only doubt which is sin. The newness of the New Being, the beginning that heralds the end, has appeared in a that heralds the end, has appeared in a personal life, and could not be otherwise. For the only being which has finite freedom is a person. #RandolphHarris 13 of 19
Only where existence is most radically existence—in home who is finite freedom—can existence be conquered. However, the manifestation of the New Being in a personal life still has cosmic significance, not quantitatively, but qualitatively, since in man all levels of being are present. The New Being inaugurates a new cosmos. The Christ is the bearer of New Being in the totality of His being which must be distinguished from its modes of expression. The biblical picture of the Christ expresses His being in His words, deeds, and sufferings. However, underlying these expressions is the very being of the New Being. Hence, as the Word, He is more than all the words He has spoken, for being precedes speaking. His deeds are not models to by piously imitated, but rather actions which render his being transparent. His sufferings are not works of supererogation that effect atonement, but an inescapable implication of His appearance within the sphere of existence. The New Being which shines through its concrete expression in the New Testament is analogous to divine being as the power of being. The power of being conquers non-being. The New Being in Jesus as the Christ overcomes the non-being which is existential estrangement. New Bing is essential God-manhood. Man is the only being who possesses a genuine finiteness because he is the only being who possesses a potential infinity; for finiteness has meaning only in correlation with infinity. In essential man finitude and infinity are related. #RandolphHarris 14 of 19
Consequently, the phrase “essential God-manhood” should not come as a shock. It simply indicates that divine self-objectification and essential manhood belong together, because man is essentially the divine image, and anthropomorphism contain an indestructible element of truth. Incarnation could take place only in the personal life of a human being. In the man Jesus, who faith accepts as the Christ, essential God-manhood appears in history and not only does not succumb to the disruptive forces of existence, but unleashes the power to transform them. The New Being, manifest in the picture of Jesus as the Christ, represents the essential unity between finiteness and infinity, or the undisrupted unity between man God. Essential God-manhood means that there is one man in whom God found His image undistorted, and who stands for all mankind—the one, who for this reason, is called the Son and the Christ. It must be emphasized, however, that the paradox lies not in the essential union of the divine and the human, but in the maintenance of this union within and under the conditions of existence. Jesus as the Christ is in permanent unity with God, a unity which does not exclude the consequences of existence, not even death, but transcends them. Moreover, true altruism no longer exists. Most people who seem altruistic are only doing so because they get recognition from the media or from others. However, a community is more likely to condemn a person, than to advocate to help or save that individual because Satan’s hold over this World has grown. Most people no longer turn to the message of Jesus as the Christ for their spiritual food, they now turn to the television, which is full of negativity, not family values. #RandolphHarris 15 of 19
The United States of America was once a Christian Nation, but now it has become one nation under Satan. Satan has been able to take hold over this nation because…people no longer fear God nor think about their future in the afterlife. They cannot be bothered with that. Instant gratification feels so good and with these dollar-for-dollar installment plans, everyone can now afford to be superficial. Times are no longer hard, like they were during the Medieval Times, so this has lessened people’s dependence on God because their will always been food on the table or a new job to be had. Even the people who actually do good are doing so for some reason. It may have a benefit for them, even if their goal is not to exploit anyone else. Calling attention to a charity or a business can make one feel good about themselves, make one feel productive, and it feels good to see them thrive. However, it is better to seek joy in building, instead of destroying. Agency is a precious gift from God; it is essential to His plan for His children. In Satan’s rebellion against God, Satan “sought to destroy the agency of man” (Moses 4.3). He said: “I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefor give thine honour” Moses 4.1. Satan persuaded “a third part of the hosts of Heaven” to turn away from the Father (Doctrine and Covenants 29.36). As a result of this rebellion, Satan and his followers were cut off from God’s presence and denied the blessing of receiving a physical body. Individuals do not have to give in to Satan’s temptations. Each person has the power to choose good over evil, and the Lord has promised to help all who seek Him through sincere prayer and faithfulness. #RandolphHarris 16 of 19
The 1787 Constitution of the United States of America sensed that a civilization was dying and a new one was being born. The founding parents, men and women, the farmers, merchants, artisans, lawyers, printers, pamphleteers, shopkeepers and soldiers who together created a new nation on the distant shores of America, could foresee the future. That piece of paper, with the Bill of Rights added in 1791, is clearly one of the stunning achievements of human history. They were driven to it—were compelled, carried along by the tidal force of events, fearing the collapse of an ineffective government paralyzed by inappropriate principles and obsolete structures. Even now their principles move us, as they have moved countless millions around the planet. It is difficult for us to read certain passages of Jefferson or Paine, for example, without being brought to the edges of tears by their beauty and meaning. We thank you, the revolutionary dead, for having made possible our lives as American citizens under a government of laws, not men, and particularly for that precious Bill of Rights, which has made if possible for us to think, to express unpopular views, however foolish or mistake at times. Time has come for us to imagine, to discuss, dissent, debate, and design from the ground up the democratic architecture of tomorrow. Not in a spirit of anger or dogmatism, not in a sudden impulsive spasm, but through the widest consultation and peaceful public participation, we need to join together to reconstitute America. As new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must also advance, and keep pace with the times. #RandolphHarris 17 of 19
Failure to report is itself a deviation from equilibrium and brings on the punishment. This is necessary because reporting is costly and victims would otherwise not supply this public good to the group. However, it vastly raises the cost of the mechanism, because in a well-functioning system, trade with good outcomes of the mechanism, because in a well-functioning system, trades with good outcomes constitute the vast majority of all trades. Instead, we rely on the natural tendency of victims to complain to their neighbours, and theirs to pass on the gossip along the network. This is a probabilistic mechanism that decays with distance, but that is also realistic. Consider traders each of whom is connected to a subset of the others by a network of contacts, which allows information about the history of a trader to disseminate to others over time. This focus on the dynamic process by which spontaneous order may emerge, not on comparing different systems of governance. It improves our understanding of how information transmission becomes less good as the size of the group expands. It gives us the limits of global self-governance in terms of parameters that capture the efficacy of the technologies of matching and communication. We see that in communities that are too large for full self-governance, there emerge neighbours that can sustain honesty in dealings among people sufficiently close to each other. The civil society in the United States of America and some other modern societies have frayed or disappeared. Churches, charities, local social and business associations like Rotary Clubs—serve many purposes. #RandolphHarris 18 of 19
Among other things, they provide the contacts and information networks, and repositories of social norms and sanctions, which make it possible for individuals to build reputations, and for the society to achieve self-governance in economics. As economies become larger and more globalized, such self-governance must eventually give way to formal rule-based governance. Then the communal networks eventually give way to formal rule-based governance. Then the communal networks lost some of their purpose, and their relative decline become understandable. If this is true, then at least from an economic perspective the decline of civil society may be less damaging. The jobs of social capital are getting one in other ways. Of course, I recognize the complexity of the phenomenon, and would not regard this economic explanation as contributing more than a small and speculative part of its explanation. Terminating a miscreant’s membership in a group or network constitutes a harsher punishment if that reduces the efficacy of one’s search for trading partners. Therefore joint models of search and governance may yield some further insights and results. Happy are they that are upright, and walk in the law of the Lord. Happy are they that keep His teachings, that seek Him with their whole heart. The law of the Lord is perfect, restoring the soul; the teaching of the Lord is sure, making wise the simple. The precepts of the Lord are right, rejoicing the heart; the commandments of the Lord is pure, enlightening the eyes. The ordinances of the Lord are true, they are righteous altogether. Happy is the man that walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornful. But his delight is in the law of the Lord; and in His law he mediates day and night. #RandolphHarris 19 of 19
CRESLEIGH HAVENWOOD
Lincoln, CA | from the high $600s
Now Selling!
No appointment needed! Cresleigh Havenwood features four distinct floor plans ranging from 2,293 – 3,377 square feet and offering up to five bedrooms. Each plan has been thoughtfully designed and includes great features such as single story homes, guest suites, optional offices, garage workshops, and more!
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Located off of Virginiatown Road and McCourtney Road, residents of the 83 homesites of Cresleigh Havenwood will benefit from a brand new neighborhood in the charming City of Lincoln. Palo Verde Park, is just down the street and there’s plenty of recreation to take part in all around town. https://cresleigh.com/havenwood/
Randolph Harris II International Institute 