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I Do Not Know the Method of Drawing Up an Indictment Against a Whole People!
Diplomacy is the art of the possible, and we have to keep readjusting our concept of what is possible. In the past, Americans were addressed as people or, in the more distant past, ladies and gentlemen. Now we are consumers. This is symptomatic of a debasement of public speech inseparable from a more general erosion. Proper grammar and respectful forms of address were mandatory not only for people seeking professional jobs, but also for those seeking high office. We have to call for resolution and a spirit of patriotism and sacrifice to encourage people to rise above their everyday selves and to behave as true citizens. To keep telling Americans that they are just consumers is to expect nothing special. The English language is becoming ugly and inaccurate because our thoughts are foolish. The slovenliness of our language makes it easier for us to have foolish thoughts. As it stands, some people never open their mouths without subtracting from the sum of human intelligence. However, few people like to consider themselves enemies of thought and culture. Still, there is a suggestion in society that there is something sinister, even un-American, about intense devotion to ideas, reason, logic, evidence, and precise language is one of them. Anti-intellectualism is turning a treatable, livable condition into a morbid disease affecting the entire community. #RandolphHarris 1 of 28
The media seems to offer ladies and gentlemen an unprecedented variety of choices—television programs on hundreds of channels; movies; news; video games; music; and the Internet versions of these products, available in so many portable electronic packages that it is entirely possible to go through an entire day without being deprived for a second of commercial entertainment. And it is not that the television, or any of its successors in the World of video was designed as an enemy of active intellectual life in American, but the media has restricted their audience’s intellectual parameters by fulling time—a huge amount of time—that used to be occupied by engagement in the written word. However, in the early fifties, many intellectuals had great hops for television as an educational medium and as a general force for good. Television used to be a treat rather than the metronome of everyday life. Medical research does indicate that frequent exposure to any form of video in the early years of life produces older children with shortened attention spans. It does not matter whether the images are produced by a television network, a film studio, or a computer software company: what matters is the amount of time children spend starting at a monitor. The American Academy of Pediatrics has concluded that there is no safe level of viewing for children under age two. #RandolphHarris 2 of 28
Video has a capacity to dull the wits of highly educated professionals as well as innocent babies. However, the way to introduce children to music is by playing good music, uninterrupted by video clowns, at home; the way to introduce poetry is by reciting or reading it at bedtime; and the way to instill an appreciation of beauty is not to bombard a toddler with screen images of Monet’s Giverny but to introduce one to the real sighs and scents of a garden. Still, only a Luddite would claim that the video culture, whether displayed on television screens or computer monitors, has nothing to contribute to individual intellectual development or the intellectual life of society. Yet, there is little question that the intrusion of video into the psyches of Americans at ever earlier ages is not only making it unnecessary for young children to entertain themselves but is also discouraging them from thinking and fantasizing outside the box, in the most literal as well as a figurative sense. In the nineteenth century, London readers used to get up early and wait in line for the newest installment of a novel by Charles Dickens; in New York, Dickens fans would meet at the boasts known to be carrying copies of the tantalizing chapters. The Web, however, is all about the quickest possible gratification; it may well be that people most disposed to read online are least disposed to wait any length of time for a new chapter of work by their favourite writer. #RandolphHarris 3 of 28
The Internet is the perfect delivery medium for reference books and textbooks, which were never designed to be read from cover to cover. However, a narrow, time-saving focus is inimical not only to the reading for enjoyment but to reading that encourages the retention of knowledge. Memory, which depends on the capacity to absorb ideas and information through exposition and to connect new information to an established edifice of knowledge, is one of the first victims of video culture. Without memory, judgments are made on the unsound basis of the most recent bit of half-digested information. All mass entertainment media, and the expanding body of educational media based on the entertainment model, emphasize “stand alone” programming that does not require a prior body of knowledge. The media provide the yeast, which, when added to others American social forces and institutions, creates a fertile culture for the spread of invincible ignorance throughout the public square. Modern media also overtly and covertly appeals to the emotion rather than reason. To begin with it may happen that an affect or an emotion is perceived but misconstrued. By the repression of its proper presentation it is forced to become connected with another idea, and is now interpreted by consciousness as the expression of this other idea. #RandolphHarris 4 of 28
If we restore the true connection, we call the original affect “unconscious” although the affect was never unconscious but its ideational presentation had undergone repression. Motive and wish, as aspect of affect, are certainly assumed to be potentially unconscious. Boredom involves an unconscious attempt to convince oneself that one does not want to gratify an instinctual wish that is frightening, and therefore one has no wish to do anything. We must go beyond the organism and the physical environment to account for human emotions. Social factors enter not simply before and after but interactively during the experience of emotion. Let us say that humans become violently angry when insulted. What, in one’s cultural milieu, constitutes an insult? As one’s anger rases, does one recodify the reality to which one responds? Does some feature of the social context assist or inhibit one in this situation? Simultaneous to one’s outburst, does one react with shame or with pride at the anger? Does one express the anger in ways that work it up or ways that bind it? These are the questions of the interactionist. If we conceptualize emotion as instinct, we never pose questions about these points of social entry in the first place. #RandolphHarris 5 of 28
There are an indefinite number of original or instinctive activities which are organized into interests and dispositions according to the situation to which they respond. Thus, fear or anger have no common origin in a constitutional disposition. Rather, each feeling takes its shape, and in a sense becomes itself only in social context. The self, in the process of charting a course of action actively recharts and alters that course while interacting with the situation. When our feelings are vague and inchoate, the reactions of others to our gestures may help define what we really comes to feel. For example, if a girl has been jilted at the alter and is generally upset about it, the responses of her mother may define the girl’s feelings of sadness and great grief, or of indignation and anger. In such cases, our gestures do not necessarily “express” our prior feeling. They make available to others a sign. However, what it is a sign of may be influenced by their reactions to it. We, in turn, may internalize their imputation and thus define our inchoate feelings. The social interaction of gestures may thus not only express our feelings but define them as well. The girl cries. The mother defines the crying as a sign of anger. The girl responds to her mother’s interpretation of her tears. “Yes, anger more than sadness.” And what the crying “is a sign of” is in this way swayed in interaction with the mother. #RandolphHarris 6 of 28
How do other people influence our understanding of what we feel and, more deeply, even change the “object” of our understanding? How does this influence work differently in differently cultural context? Each situation “taxes” the individual, who in return gets protection from unpredictability and membership in something larger. The affective deviant is one who tries to avoid paying these social taxes. Taxes, in turn, come in emotive currency. For example, embarrassment is an individual’s contribution to the group in the singular sense that embarrassment indicates that the individual cares how one seems in company. Not to feel embarrassed in certain situations is to violate the latent rule that one should care about how the group handles or mishandles one’s identity. The problem with this rendition of reality is that there is no structural bridge between all the situations. There are “taxes” here and “taxes” there but no notion of an overarching pattern that would connect the “collections.” Social structure is only our idea of what many situations of a certain sort add up to. From one fractured island of reality to the next, and all the work of making a situation seem real must begin afresh each time. To solve this problem, we should take this development and link it to institutions on the one had and to personality on the other. This would enable us to account for what we predicate from one situation to the next, in both institutions and individuals. #RandolphHarris 7 of 28
You yourself are the eternal energy which appears as the Universe. You did not come into this World. You came out of it, like a wave from the ocean. You are not a stranger here. Every role one assumes is also audience to all the other, and the play is performed so convincingly that the audience takes it “for real.” Independence training in American society begins almost at birth—babies are held and carried less than in most societies and spend more time in complete isolation—and continues, despite occasional parental ambivalence, throughout childhood and adolescence. When a child is admonished to be a “big boy” or “big girl” this usually means doing something alone without help (the rest of the time it involves strangling feelings, but this norm seems to be on the wane). Signs of independence are usually rewarded, and a child who in too obvious a manner calls attention to the fact that human intelligence is based almost entirely on the process of imitation is ridiculed by calling him a copycat or a monkey (after the paradoxical habit humans have of projecting their most uniquely human attributes onto animals). There have been many complaints in recent years that independence training is less rigorous than it once was, but again, as in the case of competitiveness, this is hard to assess. #RandolphHarris 8 of 28
To be on one’s own in a simple, stable, and familiar environment requires a good deal less internal “independence” than to be on one’s own in a complex, shifting, and strange one. Certainly a child could run about more freely a century ago without coming to harm, and one’s errors and misdeeds had far more trivial consequences than today; but this decline in the child’s freedom of movement says nothing about the degree to which the child is asked to forego the pleasures of depending upon one’s parents for nurturance and support. If the objective need is greater, it may offset a small increase in parental tolerance for dependent behaviour, and cause the child to experience the independence training as more severe rather than less. In any case, American independence training is severe relative to most of the rest of the World, and we might assume this to have emotional consequences. This is not to say that such training is not consonant with the demands of adult society: the two are quite in accord. Sociologists and anthropologists are often content to stop at this point and say that as long as this accord exists there is no problem worth discussing. However, in frustration of any need has its effects (one of them being to increase the society’s vulnerability to social change) and these should be understood. #RandolphHarris 9 of 28
An example might help clarify this issue. Ezra and Suzanne Vogel observe that some Japanese parents encourage dependency as actively as many American parents push independence, and that healthy children and adults in Japan rely heavily on others for emotional support and decisions about their lives. A degree of dependence on the mother which in America would be considered “atypical” prepares the Japanese for a society in which far more dependency is expected and accepted than in ours. The Japanese firm is highly paternalistic and takes a great deal of responsibility for making the individual employee secure and comfortable. The Vogels observe, however, that just as the American mother tends to complain at the success of her effort and feel that her children are too independent, so the Japanese mother tends to feel that her children are too dependent, despite the fact that she has trained them this way. Regardless of the congruence between socialization practices and adult norms, any extreme pattern of training will produce stresses for the individuals involved. And just as the mothers experience discomfort with the effects of these patterns, so do the children, although barred by cultural values from recognizing and naming the nature of their distress, which in our society takes the form of a desire to relinquish responsibility for control and decision-making in one’s daily life. #RandolphHarris 10 of 28
Deeply felt democratic values usually stand in the way of realizing this goal through authoritarian submission, although our attitudes toward democracy are not without ambivalence, as has been suggested elsewhere; but the temptation to abdicate self-direction in more subtle ways is powerful indeed. Perhaps the major problem for Americans is that of choice: Americans are forced into making more choices per day, with fewer “givens,” and more ambiguous criteria, less environmental stability, and less social structural support, then any people in history. Many of the mechanisms through which dependency is counteracted in our society have already been discussed, but a word should be said about the complex problem of internalized controls. In stable societies, as many authors have pointed out, the control of human impulses is usually a collective responsibility. The individual is viewed as not having within oneself the controls required to guarantee that one’s impulses will not break out in ways disapproved by the community. However, this matters very little, since the group is always near at hand to stop one or shame one or punish one should one forget oneself. In more fluid, changing societies we are more apt to find controls that are internalized—that do not depend to so great an extent on control and enforcement by external agents. #RandolphHarris 11 of 28
It has long been characteristic of American society—de Tocqueville observed in 1830 that generally American women were much more independent than European women, freer from chaperonage, and able to appear in what a European would consider “compromising” situations without any sign of involvement in pleasures of the flesh. Chaperonage is in fact the simplest way to illustrate the difference between external and internalized controls. In chaperon cultures—such as traditional Middle-Eastern and Latin societies—it simply did not occur to anyone that a man and a woman could be alone together and not copulate. In American, which represents the opposite extreme, there is almost no situation in which a man and a woman could find themselves in which pleasures of the flesh could not at least be considered problematic (Hollywood comedies have exploited this phenomenon—well past the point of exhaustion and nausea—over the past 35 years). Americans are virtuosi of internalized control of expressions dealing with pleasures of the flesh (the current relaxation of norms involving pleasures of the flesh in no way changes this), and this has caused difficulties whenever the two systems have come into contact. An unchaperoned young lady in a bikini or mini-skirt means one thing in America, another in Baghdad. #RandolphHarris 12 of 28
It is a mistake to consider a chaperon society more prudish—the compliment is likely to be returned when the difference is understood. Even Americans consider some situations inherently to involve pleasures of the flesh: if a young lady from some mythical culture came to an American’s house, disrobed, and climbed into bed with him, he would assume she was making an overture for pleasures of the flesh and would be rather indignant if he found that she was merely expressing casual friendship according to her native customs. If he were also called prudish, he would be puzzled, and we need not speculate as to what he would call her. However, how are internalized controls created? We know that they are closely tied to what are usually called “love-oriented” techniques of discipline in childhood. These techniques avoid physical punishment and deprivation of privileges and stress reasoning and the withdrawal of parental affection. The basic difference between “love-oriented” and “fear-oriented” techniques (such as physical punishment) is that in the later case the child simply learns to avoid punishment while in the former one tends to incorporate parental values as one’s own in order to avoid losing parental love and approval. #RandolphHarris 13 of 28
When fear-oriented techniques prevail, the child is in the position of inhabitants of an occupied country, who obey to avoid getting hurt but disobey whenever they think they can get away with it. Like them, the child does not have any emotional commitment to one’s rulers—one does not fear losing their love. Love-oriented techniques require by definition that love and discipline emanate from the same source. When this happens it is not merely a question of avoiding the punisher: the child wishes to anticipate the displeasure of the loved and loving parent, wants to be like the parent, and takes into oneself as a part of oneself the values and attitudes of the parent. One wants to please, not placate, and because one has taken the parent’s attitudes as one’s own, pleasing the parents comes to mean making one feel good about oneself. Thus while individuals raised with fear-oriented techniques tend to direct anger outward under stress, those raised with love-oriented techniques tends to direct it inward in the form of guilt—a distinction that has important physiological correlates. Under stable conditions external controls work perfectly well. Everyone knows one’s own place and one’s neighbour’s, and deviations from expected behaviour will be quickly met from all sides. #RandolphHarris 14 of 28
When social conditions fluctuate, social norms change, and people move frequently from one social setting to another and are often among strangers, this will no longer do. An individual cannot take one’s whole community with one wherever one goes, and in any case the rules differ from place to place. The mobile individual must travel light, and internalized controls are portable and transistorized, as it were. Anger directed inward is also made from mobile conditions. In a stable community two youths who start to get into a fight will be held back by their friends—they depend upon this restraint and can abandon themselves to their passion, knowing that it will not produce harmful consequences. However, where one moves among strangers it becomes increasingly important to have other mechanisms for handling aggression. In situations of high mobility and flux the individual must have a built-in readiness to feel oneself responsible when things go wrong. Most modern societies are a confused mixture of both systems, a fact that enables conservative spokes persons to attribute rising crime rates to permissive child-rearing techniques. The overwhelmingly majority of ordinary crimes, however, are committed by individuals who have not been reared with love-oriented techniques, but, insofar as the parents or parents have been able to rear them at all, by the haphazard use of fear-oriented discipline. #RandolphHarris 15 of 28
Love-oriented child-rearing techniques are a luxury that some less affluent parents, for example, can seldom afford, not only for financial reasons, but for social reasons also. Furthermore, it is rather misleading to refer to the heavily guilt-inducing socialization techniques of middle-class parents as “permissive.” Misbehaviour in less affluent children is more often greeted with a cuff, possibly accompanied by some non-informative response such as “stop that!” However, it may not be at all clear to the child which of the many motions one is now performing “that” is’ and indeed, “that” may be punished only when the parent is feeling irritable. A child would have to have achieved an enormously high intelligence level (which, of course, it has not, for his very reason) to be able to form a moral concept out of a hundred irritable stop-that’s. What one usually forms is merely a crude sense of when the “old man” or the “old lady” is to be avoided. The self-conscious, highly verbal, middle-class parent is at the opposite extreme. One feels that discipline should relate to the children’s act, not the parent’s own emotional state, and is very careful to emphasize verbally the principle involved in the misbehaviour (“it is bad to hit people” or “we have to share with guests”). Concept-formation is made very easy for the middle-class child, and one tends to think of moral questions in terms of principles. #RandolphHarris 16 of 28
As one grows older this tendency is reinforced by one’s encounter with different groups with different norms. In a mobile society, one cannot simply accept the absolute validity of any rule because one’s experiences competing moral codes. As a result the middle-class child tends to evolve a system of meta-rules, that is, rules for assessing the relative validity of these codes. The meta-rules tend to be based upon the earliest and most general principles expressed by the parents; such as prohibitions on violence against others, egalitarianism, mutuality, and so on. This ability to treat rules in a highly secular fashion while maintaining a strong moral position is baffling to those whose control mechanisms are more primitive, but it presupposes a powerful and articulate conscience. Such an individual can expose oneself to physical harm and to violence-arousing situations without losing control and while maintaining a moral position. This may seem inconceivable to an uneducated working-class authoritarian whose own impulses are barely held in line by a jerry-built structure of poorly articulated and mutually contradictory moral absolutes. Hence one tends to misinterpret radical middle-class behaviour as a hypocritical mask for mere delinquency. #RandolphHarris 17 of 28
However, internalization is a mixed blessing. It may enable one to get one’s head smashed in a good cause, but the capacity to give oneself up completely to an emotion is almost altogether lost in the process. Where internalization is high there is often a feeling that the controls themselves are out of control—that emotion cannot be expressed when the individual would like to express it. Life is muted, experience filtered, emotion anesthetized, affective discharge incomplete. Efforts to shake free from this hypertrophied control system include not only drugs, and sensation-retrieval techniques such as those developed at the Esalen Institute in California, but also confused attempts to reestablish external systems of direction and control—the vogue currently enjoyed by astrology is an expression of this. The simplest technique, of course, would be the establishment of a more authoritarian social structure, which would relieve the individual of the great burden of examining and moderating one’s own responses. One could become as a child, lighthearted, spontaneous, and passionate, secure in the knowledge that others would prevent one’s impulses from causing one harm. Realization of this goal is prevented by democratic values and the social conditions that foster them (complexity, fluidity, change). #RandolphHarris 18 of 28
However, the desire plays a significant part in conventional reactions to radical underrepresented groups, who are all felt to be seeking the abandonment of self-restraints of one kind or another and at the same time demanding more responsible behavior from the establishment. This is both infuriating and contagious to dominant affluent adults, who would like very much to do the same, and their call for “law and order” (that is, more external control) is an expression of that desire as well as an attempt to smother it. This conflict over dependency and internalization also helps explain why official American anticommunism always lays so much stress on the authoritarian (rather than the socialistic) aspects of Communist states. “And now it came to pass that in the commencement of the thirtieth year of the reign of the judges, on the second day in the first month, Moroni received an epistle from Helaman, stating the affairs of the people in that quarter of the land. And these are the words which he wrote, saying: My dearly beloved brother, Moroni, as well in the Lord as in the tribulations of our warfare; behold, my beloved brother, I have somewhat to tell you concerning our warfare in this part of the land. Behold, two thousand of the sons of those men who Ammon brought down out of the land of Nephi—now ye have known that these were descendants of Laman, who was the eldest son of our father Lehi. #RandolphHarris 19 of 28
“Now I need not rehearse unto you concerning their traditions or their unbelief, for thou knowest concerning all these things. Therefore it sufficeth me that I tell you that two thousand of these young men have taken their weapons of war, and would that I should be their leader; and we have come forth to defend our country. And now ye also know concerning the covenants which their fathers made, that they would not take up their weapons of war against their brethren to shed blood. However, in the twenty and sixth year, when they saw our afflictions our tribulations for them, they were about to break the covenant which they had made and take up their weapons of war in our defence. However, I would not suffer them that they should break this covenant which they had made, supposing that God would strengthen us, insomuch that we should not suffer more because of the fulfilling the oath which they had taken. However, behold, here is one thing in which we may have great joy. For behold, in the twenty and sixth year, I, Helaman, did march at the head of these two thousand young men to the city of Judea, to assist Antipus, whom ye had appointed a leader over the people of that part of the land. And I did join my two thousand sons, (for they are worthy to be called sons) to the army of Antipus, in which strength Antipus did rejoice exceedingly; for behold, his army had been reduced by the Lamanites because their forces had slain a vast number of our men, for which cause we have to mourn. #RandolphHarris 20 of 28
Nevertheless, we may console ourselves in this point, that they have died in the cause of their country and of their God, yea, and they are happy. And the Lamanites had also retained many prisoners, all of whom are chief captains, for none other have they spared alive. And we suppose that they are now at this time in the land of Nephi; it is also if they are not slain. And now these are the cities of which the Lamanites have obtained possession by shedding of the blood of so many of our valiant men: the land of Manti, or the city of Manti, and the city of Zeezrom, and the city of Cumeni, and the city of Antiparah. And these are the cities which they possessed when I arrived at the city of Judea; and I found Antipus and his men toiling with their might to fortify the city. Yea, and they were depressed in body as well as in spirit, for they had fought valiantly by day and toiled by night to maintain their cities; and thus they had suffered great afflictions of every kind. And now they were determined to conquer in this place of die; therefore you may well suppose that this little force which I brought with me, yea, those sons of mine, gave them great hopes and much joy. And now it came to pass that when the Lamanites saw that Antipus had received a greater strength to his army, hey were compelled by the orders of Ammoron to not come against the city of Judea, or against us, to battle. #RandolphHarris 21 of 28
“And thus were we favoured of the Lord; for had they come upon us in this our weakness they might have perhaps destroyed our little army; but thus were we preserved. They were commanded by Ammoron to maintain those cities which they had taken. And thus ended the twenty and sixth year. And in the commencement of the twenty and seventh year we had prepared our city and ourselves for defence. Now we were desirous that the Lamanites should come upon us; for we were not desirous to make an attack upon them in their strongholds. And it came to pass that we kept spies out round about, to watch the movements of the Lamanites, that they might not pass us by night nor by day to make an attack upon our other cities which were on the northward. For we knew in those cities they were not sufficiently strong to meet them; therefore we were desirous, if they should pass by us, to fall upon them in their rear, and thus bring them up in the rear at the same time they were met in the front. We supposed that we could overpower them; but behold, we were disappointed in this our desire. They durst not pass by us with their whole army, neither durst they with a part, lest they should not be sufficiently strong and they should fall. Neither durst they marched down against the city of Zarahemla; neither durst they cross the head of Sidon, over to the city of Nephihah. #RandolphHarris 22 of 28
“And thus, with their forces, they were determined to maintain those cities which they had taken. And now it came to pass in the second month of this year, there was brought unto us many provisions from the fathers of those my two thousand sons. And also there were sent two thousand men unto us from the land of Zarahemla. And thus we were prepared with ten thousand men, and provisions for them, and also for their wives and their children. And the Lamanites, thus seeing our forces increase daily, and provisions arrive for our support, they began to be fearful, and began to sally forth, if it were possible to put an end to our receiving provisions and strength. Now when we saw that the Lamanites began to grow uneasy on this wise, we were desirous to bring a stratagem into effect upon them; therefore Antipus ordered that I should march forth with my little sons to a neighbouring city, as if we were carrying provisions to a neighbouring city. And we were to march near the city of Antiparah, as if we were going to the city beyond, in the borders by the seashore. And it came to pass that we did march forth, as if with our provisions, to go to the city. And it came to pass that Antipus did march forth with a part of his army, leaving the remainder to maintain the city. However, he did not march forth until I had gone forth with my little army, and came near the city Antiparah. #RandolphHarris 23 of 28
“And now, in the city Antiparah were stationed the strongest army of the Lamanites; yea, the most numerous. And it came to pass that we did flee before them, northward. And thus we did lead away the most powerful army of the Lamanites; yea, even to a considerable distance, insomuch that when they saw the army of Antipus pursuing them, with their might, they did not turn to the right nor to the left, but pursued their march in a straight course after us; and, as we suppose, it was their intent to slay us before Antipus should overtake them, and this that they might not be surrounded by our people. And now Antipus, beholding our danger, did speed the march of his army. However, behold, it was night; therefore they did not overtake us, neither did Antipus overtake them; therefore we did camp for the night. And it came to pass that before the dawn of the morning, behold, the Lamanites were pursuing us. Now we were not sufficiently strong to contend with them; yea, I would not suffer that my little sons should fall into their hands; therefore we did continue our march, and we took our march into the wilderness. Now they durst not turn to the right nor to the left lest they should be surrounded; neither would I turn to the right nor to the lest they should overtake me, and we could not stand against them, but be slain, and they would make their escape; and thus we did flee all that day into the wilderness, even until it was dark. #RandolphHarris 24 of 28
“And it came to pass that again, when the light of the morning came we saw the Lamanites upon us, and we did flee before them. However, it came to pass that they did not pursue us far before they halted; and it was in the morning of the third day of the seventh month. And now, whether they were overtaken by Antipus we knew not, but I said unto my men: Behold, we know not but they have halted for the purpose that we should come against them, that they might catch us in their snare; therefore what say ye, my sons, will ye go against them to battle? And now I say unto you, my beloved brother Moroni, that never had I seen so great courage, nay, not amongst all the Nephites. For as I had ever called them my sons (for they were all of them very young) even so they said unto me: Father, behold our God is with us, and he will not suffer that we should fall; then let us go forth; we would not slay our own brethren if they would let us alone; therefore let us go, lest they should overpower the army of Antipus. Now they never had fought, yet they did not fear death; and they did think more upon the liberty of their fathers than they did upon their lives; yea, they had been taught by their mothers, that if they did not doubt, God would deliver them. And they rehearsed unto me the words of their mothers, saying: We do not doubt our mothers knew it. #RandolphHarris 25 of 28
“And it came to pass that I did return with my two thousand against these Lamanites who has pursued us. And now behold, the armies of Antipus has overtaken them, and a terrible battle had commenced. The army of Antipus being weary, because of their long march in so short a space of time, were about to fall into the hands of the Lamanites; and had I not returned with my two thousand they would have obtained their purpose. For Antipus has fallen by the sword, and many of his leaders, because of their weariness, which was occasioned by the speed of their march—therefore the men of Antipus, being confused because of the fall of their leaders, began to give way before the Lamanites. And it came to pass that the Lamanites took courage, and began to pursue them; and thus were the great Lamanites pursuing them with great vigour when Helaman came upon their rear with his two thousand, and began to slay them exceedingly, insomuch that the whole army of the Lamanites halted and turned upon Helaman. Now when the people of Antipus saw that the Lamanites had turned them about, they gathered together their men and came again upon the rear of the Lamanites. And now it came to pass that we, the people of Nephi, the people of Antipus, and I with my two thousand, did surround the Lamanites, and did slay them; yea, insomuch that they were compelled to deliver up their weapons of war and also themselves as prisoners of war. #RandolphHarris 26 of 28
“And now it came to pass that when they had surrendered themselves up unto us, behold, I numbered those young men who had fought with me, fearing lest there were many of them slain. However, behold, to my great joy, there had not one soul of hem fallen to the Earth; yea, and they had fought as if with the strength; and with such mighty power did they fall upon frighten them; and for this cause did the Lamanites deliver themselves up as prisoners of war. And as we have no place for our prisoners, that we could guard them to keep them from the armies of the Lamanites, therefore we sent them to the land of Zarahemla, and a part of those men who were not slain of Antipus, with them; and the remainder I took and joined them to my stripling Ammonites, and took our march back to the city of Judea,” reports Alma 56.1-57. Space was born from you in the time before time, and time itself, and death. The Son of God was born leaping fully armed from the womb, rising up to bring miracles to the World and set an example of Godliness. The water poured out, to be placed in their proper locations, and solid ground was born, to support their weight, to be the cup of heir encircling border. The directions were placed, each where it belonged. And life itself was born, the unpredictable, always yet going where it belongs. #RandolphHarris 27 of 28
“And now I wish to praise the Mother, who made these things to be, the source of existence, granter of life. You to whom we all belong, you who knows the way we should go, I praise you with my words, I hold you in my heart. The righteous shall flourish like the palm tree, and grow mighty like a cedar in Lebanon. Planted in the house of the Lord, they shall flourish in the courts of our God. Even in old age they shall being forth fruit, they shall be full of vigour and strength, declaring that the Lord is just, my Rock in whom there is no unrighteousness. The Lord reigneth; He is robed in majesty; the Lord is robed, He hath girded Himself with strength. Now is the Earthy firmly established; it shall not be moved. Thy throne is established of old; Thou art from everlasting. The waters lift up their voices, O Lord, the waters life up their roaring; yet above the voices of many waters, the mighty waters, breakers of the sea, Thou, O Lord, art might on high. Thy law is true and unfailing; holiness is becoming to Thy house, O Lord, forevermore. Praised be the Lord who is blessed for all eternity. Praised be Thou, O Lord our God, Ruler of the Universe, who with Thy word bringest on the evening twilight, and with Thy wisdom openest the gates of the Heavens. With understanding Thou dost order the cycles of time and variest the seasons, setting the stars in their courses in the sky, according to Thy will. #RandolphHarris 28 of 28
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But Love is Blind, and Lovers Cannot See the Pretty Follies that themselves Commit
My total conscious search in life has been for a new seeing, a new image, a new insight. This search not only includes the object, but the in-between place. The dogma of Chalcedon is that in Jesus as the Christ, the human nature and the divine nature co-existed, and the human nature, soul and body, was actuated by the divine Person, the Word of God. Thus there was a real unity between the two natures of Christ while they both remained distinct, the one being merely human, undergoing all the tragedies of existence, sin excepted, the other being purely God. This dogma was required as a safeguard against pagan distortions that would have seen Christ as a half-god: Christ had to be affirmed as fully divine. And it was also needed to counteract Monophysite tendencies, which would not have made Christ fully human. These are two dangers that a Christology must avoid, and the two elements that is must protect. An attempt to express the mystery of Christ conceptually can lead to an actual denial of the Christ-character of Jesus as the Christ or it can lead to an actual denial of the Jesus-character of Jesus as the Christ. Christology must always find its way on the ridge between these two chasms. The Christ-character of Christ refers to his divine dimensions; the Jesus-character to his human finitude. #RandolphHarris 1 of 23
The dogma of Nicaea had begun solving the Christological dilemma of the divine nature of God the Son and his relationship to God the father by identifying the Christ-character of Jesus with the eternal Logos. The dogmas of Chalcedon continued in the same line: it described Jesus as having two natures, the human nature and the nature of the eternal Logos, expressed in the formula: two natures, human and divine in ne divine Persona of the Logos. This dogma was necessary and saved the Church. It has substantial truth and historical significance. Nevertheless, Nicene and Chalcedonia formulations ended in inescapable definitive failure. The dogmas of Chalcedon have substantial truth because in it both the Christ-character and the Jesus-character of the event of Jesus as the Christ were preserved. Yet it failed to formulate a definitive dogma, a dogma that would permanently protect the Church from error, because it used very inadequate conceptual tools. The basic inadequacy lies in the term nature. More specifically, the term human nature is ambiguous and the term divine nature is wholly inadequate. Human nature refers to three elements in a human. It refers to human’s essence, to one’s estranged existence, or to the ambiguous unity of the two. #RandolphHarris 2 of 23
As regards the Christ, the first and the third notions apply: Jesus was man, and he was involved in the tragic ambiguities of life for which the Cross stands as a symbol. As for the second notion, one must qualify Christ’s participation in estrangement: He had human’s existential nature as a real possibility, but in such a way that temptation, which is the possibility, is always taken into the unity with God. When applied to the Christ, the word nature should therefore be qualified: it cannot be used without distinctions and corrections. Under these circumstances it is imperative to dismiss altogether the term human nature in relation to the Christ and replace it by a description of the dynamics of life. As to the expression “divine nature,” it cannot be applied to the Christ in any meaningful way; for the Christ (who is Jesus of Nazareth) is not beyond essence and existence. The divine nature is, by definition, beyond essence and existence. If this is the nature of Christ, then Christ could not be a personal life living in a limited period of time, having been born and having to die, being finite, tempted, and tragically involved in existence. What in Christ is not beyond essence and existence is the human element, the divine element remaining, by definition, beyond essence and existence. #RandolphHarris 3 of 23
The two natures in Christ remain unexplained. The two nature lie beside each other like blocks and their unity cannot be understood at all, unless one pays attention to the hupostasis or persona. The two natures are joined in what is called a hypostatical union by later theology. These two natures, then, are united, namely, in one person and one subsistence, not partitioned or divided in two persons, but in the one and self-same Son and only-born of God, the Logos, the Lord Jesus Christ. The two nature are no longer seen as blocks, but they are animated by one and the same centre of divine life, the Word of God. The person of the Word, in which the two natures of Christ subsist, is itself a relational concept. The Word is a substantial relation to the Father. The Word also contains in oneself the divine picture of all being. Created beings exist, precisely because they are related to their being-thought-by-God, that is, to the Word. In the case of Jesus, his created relation to the Word is, as it were, duplicated by the immediate presence of the Uncreated Relation to the Father, which is the eternal Logos. Jesus is perfectly human, and also perfectly the Logos. Thus the Chalcedonian formula provides a basis for a relational understanding of Jesus as the Christ, but still conflicts with our development of a relational Christology! #RandolphHarris 4 of 23
There we can consider Christ an eternal God-man-unity or eternal Godmanhood, this is a Trinitarian theology. The Christ is not God. He may be called divine because what he manifests is the eternal ground of being. The event of Jesus as the Christ remains unique. It is made possible by what it reveals, namely that there is an eternal unity of God and humans within the divine life. For most humans, this unity is a potentiality; it is in our life, actualized through finite freedom and therefore ambiguously. On the contrary, in Jesus, the unity of God and humans was actualized against existential disruption in a triumph over ambiguity. The Christ submitted to, and conquered, the tragedy of existence. He thus manifested the New Being for which humankind had been longing. In terms of doctrine, what we can say of this unity of God and human in Christ is limited. Abstract definitions of the nature of this unity are as impossible as psychological investigations into its character. One can only say that it is a community between God and the centre of a personal life which determines all utterances of the life and resists the attempts within existential estrangement to disrupt it. In other words, one can describe Jesus as the Christ: one cannot explain him. The victory belongs to faith, to perceiving the revelatory power of the Christ, not to philosophy or rational theology. #RandolphHarris 5 of 23
To the question, What is the Christ? one can answer: He is the New Being, eternal Godmanhood manifested in existence. However, to the question, Who is the Christ? there is no answer. The Christ of history is hidden by two thousand years of piety and research. The Christ of faith is beyond historical or psychological investigation. “Then I saw a new Heaven and a new Earth; for the first Heaven and the first Earth had passed away. And I say the holy city, the New Jerusalem, coming down and I heard a great voice from the throne saying: Behold, the dwelling of God is with humans, he will wipe away every tear from their eyes and death shall be no more, for the former things have passed away. Behold, I make all things new,” reports Revelations 21.1-5. Let us mediate on the old and the new, in ourselves and in our World. In these Biblical texts the new is contrasted with the old: the old is rejected, and there is stated, in passionate words, expectations of the new. Even the Preacher, who denies the possibility of anything really new on Earth, does not hide one’s longing for the new, and his disappointment in not being able to find it. Why do these writers feel and speak in this way? Why do they prefer the new to the old, and why do they believe that God is the God of the new? Why do they demand and expect the new birth, the new heart, the new human, the new covenant, the New Jerusalem, the new Heaven and the new Earth? #RandolphHarris 6 of 23
They do not announce the new because they believe what many people of the last decades have believed: that the later things are better than the former things simply because they are later; that new developments are more divine than old ones, because they are nearer to a final perfection; that God guarantees a perpetual progress, and that for this reason He is the God the new. Against such illustrations the disappointed words of the Preacher are true for all history. And certainly such illusions are not the content of the prophetic and apostolic preaching concerning the new. What is the content of their expectation? What do they mean when they warn us not to consider the things of old? What are those old things, and what are the new things which they ask us to see and to accept? “Old” sometimes means that which lasts through all times, that which is today as it was in the past and as it shall be in all the future. There is something that does not age, something that is always old and always new and at the same time, because it is eternal. God is sometimes called the “ancient of days” or the “Redeemer of old.” The wisdom of old and the law of God, which are as old as the foundations of the Earth, are praised just because they are old; nothing new is set against them as no new God is set against the God of old. “Old” as it is used here means “everlasting,” pointing to that which is no subject to change. #RandolphHarris 7 of 23
However, in the texts we have read from the words of the unknown prophet of the exile, in the 43rd chapter of Isaiah, “old” means just the opposite. It means that which passes away and all shall not be remembered any more—the destiny of everything created, of the stars as well as of the grass in the field, of humans as well as of animals, of nations as well as of the Earth. They all become old and pass away. What does it mean to say that somebody or something becomes old? All life grows; it desires and strives to grown, and it lives as long as it grows. Humans always have been fascinated by the law of growth. They have called that which helps growth good, an they have called that which hinders it evil. However, let us look more deeply into the law of growth of a living cell or of a human soul or of a historical period, we see that growth is gain and loss at the same time; it is both fulfillment and sacrifice. Whatever grows must sacrifice many possible developments for one through which it chooses to grow. One who wants to grow as a scientist many have to sacrifice poetic or political possibilities which one would like to develop. One has to pay a price. One cannot grow equally in all directions. The cells of the body lose the lower to adapt themselves to other functions. #RandolphHarris 8 of 23
Periods of history which are determined by one idea suppress the truth of others possible ideas. Every decision excludes possibilities and makes our life narrower. Every decision makes us older and more mature. Youth is openness. However, every decision closes doors. And that cannot be avoided; it is an inescapable destiny. Life makes decisions in every moment; life closes doors in every moment. We proceed from the first minute of our lives to the las minute, because we are growing. The law of growth lends us greatness, and therefore tragedy. For the excluded possibilities belong to us; they have right of their own. Therefore, they take their vengeance upon our lives which have excluded them. They may die; and with them, great powers of life and large resources of creativity. For life, as it grows, becomes a restricted power, more rigid and inflexible, less able to adapt itself to new situations and new demands. Or, on the other hand, the excluded possibilities may not die. They may remain within us, repressed, hidden, and dangerous, prepared to break into the life process, not as a creative resource, but as a destructive disease. Those are the two ways in which the aging life drives toward its own end: the way of self-limitation, and the way of self-destruction. Often the two ways merge, carrying death into all realms of life. #RandolphHarris 9 of 23
Many of the phenomena we have discussed can also be linked to a compulsive American tendency to avoid confrontation of chronic social problems. This avoiding tendency often comes as a surprise to international travelers, who tend to think as Americans as pragmatic and down-to-Earth. However, while trying to solve long-range social problems with short-run “hardware” solutions produces a lot of hardware—a down-to-Earth result, surely—it can hardly be considered practical when it aggravates the problems, as it almost always does. American pragmatism is deeply irrational in this respect, and in our hearts we have always know it. One of the favourite themes of American cartoonists is the man who paints himself into a corner, saws off the limb he is sitting on, or runs out of space on he sign he is printing. The scientist of science-fiction and horror films, whose experimentation leads to disastrously unforeseen consequences, is a more anxious representation of this same awareness that the most future-oriented nation in the World shows a deep incapacity to plan ahead. We are, as a people, perturbed by our inability to anticipate the consequences of our acts, but we still wait optimistically for some magic telegram, informing us that the tangled skein of misery and self-deception into which we have woven ourselves has vanished in the night. #RandolphHarris 10 of 23
Each month popular magazines regale their readers with such telegrams: announcing that our transportation crisis will be solved by a bigger plane or a wider road, mental illness with a pill, poverty with a law, slums with a bulldozer, urban conflict with gas, racism with a goodwill gesture. Perhaps the most grotesque of all these telegrams was an article in Life showing a group of suburbanites participating in a “Clean-Up Day” in an urban slum. When Americans exhibit this kind of naivete and/or cynicism about social problems, international community members are surprised, but their surprise is inappropriate. Whatever realism we may display in technical areas, our approach to social issues inevitably falls back on cinematic tradition, in which social problems are resolved by gesture. Deeply embedded in the somnolent social consciousness of the broom wielding suburbanites is a series of climactic movie scenes in which a long column of once surly natives, marching in solemn silence and as one man, framed by the setting Sun, turn in their weapons to the chief who has done them a good turn, or menace the adventurer’s enemy (who turns pale at the sight), or rebuild the missionary’s church, destroyed by fire. #RandolphHarris 11 of 23
When a social problem persists (as they tend to do) longer than a few days, those who call attention to its continued presence are viewed as “going too far” and “causing the pendulum to swing the other way.” We can make war on poverty but shrink from the extensive readjustments required to stop breeding it. Once a law is passed, a commission set up, a study made, a report written, the problem is expected to have been “wiped out” or “mopped up.” Bombs abroad are matched by “crash programs” at home—the terminological similarity reveals a psychological one. Our approach to transportation problems has had the effect, as many people have observed, of making it easier to travel to more and more paces that have become less and less worth driving to. Asking us to consider the manifold consequences of chopping down a forest, draining a swamp, spraying field with poison, making it easier to drive into an already crowded city, or selling deadly weapons to everyone who wants them arouses in us the same impatience as a chess problem would in a hyperactive six-year-old. The avoiding tendency lies at the very root of American character. This nation was settled and continuously repopulated by people who were not personally successful in confronting the social conditions obtaining in their mother country, but fled these conditions in the hope of a better life. #RandolphHarris 12 of 23
This series of choices (reproduced in the westward movement) provided a complex selection process—populating America disproportionately with a certain kind of person. In the past we have always, explicitly or implicitly, stressed the beneficial side of this selection, implying that America thereby found itself blessed with an unusual number of energetic, mobile, ambitions, daring, and optimistic persons. Now there is no reason to deny that a number of traits must have helped to differentiate those who chose to come from those who chose to stay, nor that these differences must have generated social institutions and habits of mind that tended to preserve and reproduce these characteristics. However, very little attention has been paid to the more negative aspects of the selection. If we gained the energetic and daring we also gained the lion’s share of the rootless, the unscrupulous, those who value money over relationships, and those who put self-aggrandizement ahead of love and loyalty And most of all, we gained a critically undue proportion of persons, when faced with a difficult situation, tended to chuck the whole thing and flee to a new environment. Escaping, evading, and avoiding are responses which lie at the base of much that is peculiarly American—the suburb, the automobile, the self-service store, and so on. #RandolphHarris 13 of 23
These responses also contribute to the appalling discrepancy between our material resources and our treatment of those who cannot adequately care for themselves. This is not argument against institutionalization: American society is not geared to handle these problems in any other way, and this is in fact the point I wish to make. If everything else is left the same, one cannot successfully alter one facet of a social system, for the patterns are interdependent and reinforce one another. In a cooperative, stable society the aged, infirm, or psychotic person can be absorbed by the local community, which knows and understands one. One presents a difficulty which is familiar and which can be confronted daily and directly. This condition cannot be reproduced in our society today—the burden must be carried by a small, isolated, mobile family unit that is not really equipped for it. However, understanding the forces that require us to incarcerate those who cannot function independently in our society does not gives us license to ignore the significance of doing so. The institutions we provide for those who cannot care for themselves are human garbage heaps—they result from and reinforce our tendency to avoid confronting social and interpersonal problems. #RandolphHarris 14 of 23
They make life “easier” for the rest of society, just as does the automobile. And just as we find ourselves having to devise ridiculous exercises to counteract the harmful effects of our dependence upon the automobile, so the “ease” of our nonconfronting social technology makes us bored, flabby, and interpersonally insensitive, and our lives empty and mechanical. There is a Christian view of work which makes God the center of the equation. To be sure, God does not remove the curse and its painful, sweaty toil, but He does replace the meaninglessness. Those who have been saved by faith fall heir to this grand declaration: “For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do,” reports Ephesians 2.10. Being His workmanship, his work of art, his masterpiece—we are the pinnacle of God’s creation because, above every other created thing (even angels!), we are made in His image. This has mind-boggling possibilities. Beyond his, we have been regenerated—created in Chris Jesus—thus undergoing an even greater second creation. As Paul says in 2 Corinthians 5.17, “If anyone is in Christ, one is a new creation.” God’s most stupendous creation is made alive in Christ. #RandolphHarris 15 of 23
The spiritual life which is reached in work of conversation, is a far greater and more glorious effect than mere being and life. As subjects of Christ’s two creations, we are His ultimate workmanship! As His masterworks, we have been created in Christ Jesus to do good works, which God prepared in advance for us to do. Each of us has an eternally designed work assignment which incudes the task, the ability, and a place to serve. Whatever the task to which He has called you, you will be equipped for it as surely as a bird is made for flight. And in doing the works He has called you to do, you will be both more and more His workmanship and more and more your true self. The practical implications of this are stupendous. There is no secular/sacred distinction, for all honest work done for the Lord is sacred. Historians agree that Luther’s understanding of this revolutionized his life, and indeed the World of his day. He wrote: “Your work is a very sacred matter. God delights in it, and through it He wants to bestow His blessings on you. This praise of work should be inscribed on all tools, on the forehead and the faces that sweat from toiling.” There are no first-class and second-class Christians because of their varying jobs. All work is sacramental in nature, be it checking groceries, selling futures, cleaning teeth, driving a street sweeper, teaching, or painting trim. #RandolphHarris 16 of 23
Everything we do ought to be one to the glory of God. Listen to God’s call to serve Him: “So whether you eat or drink or whatever you do, do it all for the glory of God,” reports 1 Corinthians 10.31. “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him,” reports Colossians 3.17. “Whatever you do, work at it with all your heart, as working for the Lord, not for humans, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving,” reports Colossians 3.23, 24. You may feel you are in a “nothing job.” Because of the Curse, your job may involve painful toil and yield little job satisfaction. However, you can glorify God where you are by your heart attitude. You may fee your occupation is not holy, but it is if you see it so and do it for God’s glory. You are God’s masterpiece, created in Christ Jesus to do good works which God planned in advance for you. Humans, everything about your work must be directed toward Him—your attitudes, your integrity, your intensity, and your skill. What is this experience like? It is a primary feeling—it feels like receiving the deed to my house. It is the experience of my own aliveness no caring whether it turns out to be an ion or just a wave. It is like when a very young child I once reached the core of a peace and cracked the pit, not knowing what I would find and then feeling the wonder of finding the inner seed, good to eat in its bitter sweetness. #RandolphHarris 17 of 23
Knowing that the work I do is for God because I am his masterpiece is like a sailboat in the harbour being given an anchor so that, being made out of Earthly things, it can by means of its anchor get in touch again with the Earth, the ground from which its wood grew; it can lift its anchor to sail but always at times it can cast its anchor to weather the storm or rest a little. It is my saying to Descartes, “I AM, therefore I think, I feel, I do.” It is like an axiom in geometry—never experiencing it would be like going through a geometry course not knowing the firs axiom. It is like going into my very own Garden of Eden where I a beyond good and evil and all other human concepts because my works if for God. It is like the experience of the poets of the intuitive World, the mystics, except that instead of the pure feeling of and union with God it is the finding of and the union with my own being It is like owning Cinderella’s shoe and looking all over the World for the foot it will fit and realizing all of the sudden that one’s own foot is the only one it will fit. It is a “Matter of Fact’ in the etymological sense of the expression. It is like a globe before the mountains and oceans and continents have been drawn on it. It is like a child in grammar finding the subject of the verb in a sentence—in this case the subject would be one’s work and own life span. It is ceasing to feel a theory towards one’s self. #RandolphHarris 18 of 23
God has stated that the quintessence of divinity is the power to be. “And it came to pass that they did set guards over the prisoners of the Lamanites, and did compel them to go forth and bury their dead, yea, and also the dead of the Nephites who were slain; and Moroni placed humans over them to guard them while they should perform their labours. And Moroni went to the city of Mulek with Lehi, and took command of the city and gave it unto Lehi. Now behold, this Lehi was a man who had been with Moroni in the more part of all his battles; and he was a man like unto Moroni, and they rejoiced in each other’s safety; yea, they were beloved by each other, and also by all the people of Nephi. And it came to pass that after the Lamanites had finished burying their dead and also the dead of the Nephite, they were marched back into the land of the Nephites, they were marched back into the land Bountiful; and Teancum, by the orders of Moroni, caused that they should commence labouring in digging a ditch round about the land, or the city, Bountiful. And he caused that they should build a breastwork of timbers upon the inner bank of ditch; and they cast up dirt out of the ditch against the breastwork of timbers; and thus they did cause the Lamanites to labour until they had encircled the city of Bountiful round about with a strong wall of timbers and Earth, to an exceeding height. #RandolphHarris 19 of 23
“And this city became an exceeding stronghold ever after; and in this city they did guard the prisoners of the Lamanites; yea, even within a wall which they had caused them to build with their own hands. Now Moroni was compelled to cause the Lamanites to labour, because it was easy to guard them while at their labour; and he desired all his forces when he should make an attack upon the Lamanites. And it came to pass that Moroni had thus gained a victory over one of the greatest of the armies of the Lamanites, and had obtained possession of the city of Mulek which was one of the strongest holds of the Lamanites in the land of Nephi; and thus he had also built a stronghold to retain his prisoners. And it came to pass that the did no more attempt a battle with the Lamanites in that year, but he did employ his men in preparing for war, yea, and in making fortifications to guard against the Lamanites, yea, and also delivering their women and their children from famine and affliction, and providing food for their armies. And now it came to pass that the armies of the Lamanites, on the west sea, south, while in the absence of Moroni on account of some intrigue amongst the Nephites, which caused dissensions among them, had gained some ground over the Nephite, which caused dissensions amongst them, had gained some ground over the Nephites, yea, insomuch that they had obtained possession of a number of their cities in that part of the land. #RandolphHarris 20 of 23
And thus because of iniquity amongst themselves, yea, because of dissensions and intrigue among themselves they were placed in the most dangerous circumstances. And now behold, I have somewhat to say concerning the people of Ammon, who, in the beginning, were Lamanites; but by Ammon and his brethren, or rather by the power and word of God, they have been converted unto the Lord; and they had been brought down into the land of Zarahemla, and had ever since been protected by the Nephites. And because of their oath they had been kept from taking up arms against their brethren; for they had taken an oath that they never would shed blood more; and according to their oath they would have perished; yea, they would have suffered themselves to have fallen into the hands of their brethren, had it not been for the pity and the exceeding love which Ammon and his brethren had had for them. And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. However, it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them, they were moved with compassion and were desirous to take up arms in the defence of their country. However, behold, as they were about to take their weapons of war, they were overpowered by the persuasions of Helaman and his brethren for they were about to break the oath which they had made. #RandolphHarris 21 of 23
“And Helaman feared lest by so doing they should lose their souls; therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their dangerous circumstances at this time. However, behold, it came to pass they had many sons, who had not entered into a covenant that they would not take their weapons of war to defend themselves against their enemies; therefore they did assemble themselves together at this time, as many as were able to take u arms, and they called themselves Nephites. And they entered into a covenant to fight for the liberty of the Nephites, yes, to protect the land unto the laying down of their lives; yea, even they covenanted that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage. Now behold, there were two thousand of those young men, who entered into this covenant and took their weapons of war to defend their country. And now behold, as they never had hitherto been a disadvantage to the Nephites, they became now at this period of time also a great support; for they took their weapons of war, and they would that Helaman should be their leader. #RandolphHarris 22 of 23
“And they were all young men, and they were exceedingly valiant for courage, and also for strength and activity; but behold, this was not all—they were men who were true at all times in whatsoever thing they were entrusted. Yea, they were men of truth and soberness, for they have been taught to keep the commandments of God and to walk uprightly before him. And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west side. And thus ended the twenty and eight year of the reign of the judges over the people of Nephi,” reports Alma 53.1-23. I speak of He who is beyond comparison, the greatest of Fathers who created all wonders. To us, you are Father, and to everything else. The Father of Friends and the Father of blessings. You do not distinguish between your children, but spread your love freely without judgment or preference. Sabbath, to welcome thee, joyous we haste; fountain of blessing from ever thou wast—first in God’s planning, though fashioned the last, Crown of His handiwork, chiefest of days. City of holiness, filled are the years; up from thine overthrow! Forth from thy fears! Log hast thou dwelt in the valley of tears, now shall God’s tenderness shepherd thy ways. #RandolphHarris 23 of 23
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Speak Low, if You Speak of Love–Certainly these Nostalgia-Merchants Never Visited a Nineteenth-Century Company Town!
You cannot have a constitutional right to do something that is illegal. Each person is to have an equal right to the most extensive basic liberty compatible with similar liberty for others. Furthermore, social and economic inequalities are to be arranged so that they are reasonably expected to be to everyone’s advantage, and also attached to positions and offices open to all. There are two ambiguous phrases in the second principle, namely “everyone’s advantage” and “open to all.” Determining their sense more exactly will lead to a second formulation of the principle. The final version of the two principles considers the rendering of the first principle. By way of general comment, these principles primarily apply to the basic structure of society. They are to govern the assignment of rights and duties and to regulate the distribution of social and economic advantages. As their formulation suggests, these principles presuppose that the social structure can be divided into two more or less distinct parts, the first principle applying to the one, the second to the others. They distinguish between those aspects of the social system that define and secure the equal liberties of citizenship and those that specify and establish social and economic inequalities. #RandolphHarris 1 of 26
The basic liberties of citizens are, roughly speaking, political liberty (the right to vote and to be eligible for public office) together with freedom of speech and assembly; liberty of conscience and freedom of thought; freedom of the person along with the right to hold (personal) property; and freedom from arbitrary arrest and seizure as defined by the concept of the rule of law. These liberties are all required to be equal by the first principle, since citizens of a just society are to have the same basic rights. The second principle applies, in the first approximation, to the distribution of income and wealth and to the design of organizations that make use of differences in authority and responsibility, or chains of command. While the distribution of wealth and incomes need not be equal, it must be to everyone’s advantage, and at the same time, positions of authority and offices of command must be accessible to all. One applies the second principle by holding positions open, and then, subject to this constraint, arranges social and economic inequalities so that everyone benefits. These principles are to be arranged in a serial order with the first principle prior to the second. #RandolphHarris 2 of 26
This ordering means that a departure from the institutions of equal liberty required by the first principle cannot be justified by, or compensated for, by greater social and economic advantages. The distribution of wealth and income, and hierarchies of authority, must be consistent with both the liberties of equal citizenship and equality of opportunity. It is clear that these principles are rather specific in their content, and their acceptance rests on certain assumptions that I must eventually try to explain and justify. A theory of justice depends upon a theory of society in ways that will become evident as we proceed. For the present, it should be observed that the two principles (and this holds for all formulations) are a special case of a more general conception of justice that can be expressed as follows: All social values—liberty and opportunity, income and wealth, and the bases of self-respect—are to be distributed equally unless an unequal distribution of any, or all, of these values is to everyone’s advantage. Injustice, then, is simply inequalities that are not to the benefit of all. The illegal begins immediately. The unconstitutional takes a little longer. Of course, this conception is extremely vague and requires interpretation. #RandolphHarris 3 of 26
As a first step, suppose that the basic structure of society distributes certain primary goods, that is, things that every rational human is presumed to want. These goods normally have a use whatever a person’s rational plan of life. For simplicity, assume that the chief primary goods at the disposition of society are rights and liberties, powers and opportunities, income and wealth. (Later on in Part Three the primary good of self-respect has a central place.) These are the social primary goods. Other primary goods such as health and vigor, intelligence and imagination, are natural goods; although their possession is influenced by the basic structure, they are not so directly under its control. Imagine, then, a hypothetical initial arrangement in which all the social primary goods are equally distributed: everyone has similar rights and duties, and income and wealth are evenly shared. This state of affairs provides a benchmark for judging improvements. If certain inequalities of wealth and organizational powers would make everyone better off than in this hypothetical starting situation, then they accord with the general conception. Now it is possible, at least theoretically, that by giving up some of their fundamental liberties humans are sufficiently compensated by the resulting social and economic gains. #RandolphHarris 4 of 26
The general conception of justice imposes no restrictions on what sort of inequalities are permissible; it only requires that everyone’s position be improved. We need not suppose anything so drastic as consenting to a condition of slavery. Imagine instead, when the economic returns are significant and their capacity to influence the course of policy by the exercise of these rights would be marginal in any case, that humans forego certain political rights. It is this kind of exchange which the two principles as stated rule out; being arranged in serial order they do not permit exchanges between basic liberties and economic and social gains. The serial ordering of principles expresses an underling preference among primary social goods. When this preference is rational so likewise is the choice of these principles in this order. In developing justice as fairness, I shall, for the most part, leave aside the general conception of justice and examine instead the special case of the two principles in serial order. The advantage of this procedure is that from the first the matter of priorities is recognized and an effort made to find principles to deal with it. One is led to attend throughout to the conditions under which the acknowledgement of the absolute weight of liberty with respect to social and economic advantages, as defined by the lexical order of the two principles would be reasonable. #RandolphHarris 5 of 26
Offhand, this ranking appears extreme and too special a case to be of much interest; but there is more justification for it than would appear at first sight. Or at any rate, so I shall maintain. Furthermore, the distinction between fundamental rights and liberties and economic and social benefits marks a difference among primary social goods that one should try to exploit. It suggests an important division in the social system. Of course, the distinctions drawn and the ordering proposed are bound to be at best only approximations. There are surely circumstances in which they fail. However, it is essential to depict clearly the main lines of a reasonable conception of justice; and under many conditions anyway, the two principles in serial order may serve well enough. When necessary we can fall back on the more general conception. The fact that the two principles apply to institutions has certain consequences. Several points illustrate this. First of all, the rights and liberties referred to by these principles are those which are defined by the public rules of the basic structure. Whether humans are free is determined by the rights and duties established by the major institutions of society. Liberty is a certain pattern of social forms. The first principle simply requires that certain sorts of rules, these defining basic liberties, apply to everyone equally and that they allow the most extensive liberty compatible with a like liberty for all. #RandolphHarris 6 of 26
The only reason for circumscribing the rights defining liberty and making human’s freedom less extensive than it might otherwise be is that these equal rights as institutionally defined would interfere with one another. When principles mention persons, or require that everyone gain from an inequality, another thing to bear in mind is that the reference is to representative persons holding the various social positions, or offices, or whatever, established by the basic structure. Thus in applying the second principle I assume that it is possible to assign an expectation of well-being to representative individuals holding these positions. This expectation indicates their life prospects as these positions. This expectation indicates their life prospects as viewed from their social station. In general, the expectations of representative persons depend upon the distribution of rights and duties throughout the basic structure. When this changes, expectations change. I assume, then, that expectations are connected: by raising the prospects of the representative human in one position we presumably increase or decrease the prospects of representative humans in other positions. Since it applies to institutional forms, the second principle (or rather the first part of it) refers to the expectations of representative individuals. #RandolphHarris 7 of 26
Neither principle applies to distributions of particular goods to particular individuals who may be individuals who may be identified by their proper names. The situation where someone is considering how to allocate certain commodities to less affluent persons who are known to one not within the scope of the principles. They are meant to regulate basic institutional arrangements. We must not assume that there is much similarity from the standpoint of justice between an administrative allotment of goods to specific persons and the appropriate design of society. Our common-sense intuitions for the former may be a poor guide to the latter. Now the second principle insists that each person benefit from permissible inequalities in the basic structure. When one views it as a concern, this means that it must be reasonable for each relevant representative human defined by this structure to prefer one’s prospects with the inequality to one’s prospects without it. One is not allowed to justify differences income or organizational powers on the ground that the disadvantages of those in one position are outweighed by the greater advantage of those in another. Much less can infringements of liberty be counterbalanced in thus way. #RandolphHarris 8 of 26
Applied to the basic structure, the principle of utility would have us maximize the sum of expectations of representative humans (weighted by the number of persons they represent, on the classical view); and this would permit us to compensate for the losses of some by the gains of others. Instead, the two principles required that everyone benefit from economic and social inequalities. It is obvious, however, when the initial arrangement of equality is taken as a benchmark that there are indefinitely many ways in which all may be advantaged. The grasping of the being of another person occurs on a quite different level from our knowledge of specific things about an individual. Obviously a knowledge of the drives and mechanisms which are in operation in the other person’s behaviour is useful; a familiarity with one’s patterns of interpersonal relationships is highly relevant; in formation about one’s social conditioning, the meaning of particular gestures and symbolic actions is of course to the point, and so on ad infinitum. However, when we confront the overreaching, most real fact of all—namely, the immediate, living person oneself, all these fall on to a quite different level. When we seek to know a person, the knowledge about one must be subordinated to the overarching fact of one’s actual existence. #RandolphHarris 9 of 26
In the ancient Greek and Hebrew languages the verb “to know” is the same word as that which means to copulate with. This is illustrated time and again in the King James translation of the Bible—“Abraham knew his wife and she conceived…” and so on. Thus the etymological relation between knowing and loving is exceedingly close. Though we cannot go into this complex topic, we can at least say that knowing another human being, like loving one, involves a kind of union, a dialectical participation with the other. This is called the “duel mode.” If one is to be able to understand an individual, one must have at least a readiness to love the other person, broadly speaking. The encounter with the being of another person has the power to shake one profoundly and may potentially be very anxiety-arousing. It may also be joy-creating. In either case, it has the power to grasp and move one deeply. And obviously the individual has defended oneself from anxiety at the price not only of the isolation of oneself from the other but also of the radical distortion of reality. For one does not ten really see the other person. It does not disparage the importance of the technique to point out that technique, like data, must be subordinated to the fact of the reality of two persons in the room. #RandolphHarris 10 of 26
However, we find ourselves up against a dilemma. Our human being has become a sort of indeterminate clay which would have to receive [the desires] passively—or one would be reduced to a simple bundle of these irreducible drives or tendencies. In either case the human disappears; we can no longer find “the one” to whom this or that experience has happened. Either in looking for the person we encounter a useless, contradictory metaphysical substance—or else the being whom we seek vanishes in a dust of phenomena bound together by external connections. However, what each of us requires in this very effort to comprehend another is that one should never resort to this idea of substance, which is inhuman because it is well this side of the human. Also, if we admit that the person is a totality, we can not hope o reconstruct one by an addition or by an organization of the diverse tendencies which we have empirically discovered in one. Every attitude of the person contains some reflection of this totality. A jealousy of a particular date in which a subject posits oneself in history in relation to a certain person signifies for the one who knows how to interpret it, the total relation to the World by which the subject constitutes oneself as a self. #RandolphHarris 11 of 26
This empirical attitude is by itself the expression of the choice of an intelligible character. There is no mystery about this. It is interesting that the term “mystic” is used in this derogatory sense to mean anything we cannot segmentize and count. The odd belief prevails in our culture that if we cannot make it mathematical, a thing or experience is not real, and if we can reduce it to numbers it is somehow real. Thus we deny reality of our own experience. The term “mystic,” in this disparaging sense, is generally used in the service of obscurantism; certainly avoiding an issue by derogation is only to obscure it. Is not the scientific attitude rather, to try to see clearly what it is we are talking about and then to find whatever terms or symbols can best, with least distortion, describe this reality? It should not so greatly surprise us to find that “being” belongs to that class of realities, like “love” and “consciousness” (for two other examples), which we cannot segmentize or abstract without losing precisely what we set out to study. This does not, however, relieve us from the task of trying to understand and describe them. The loss of the sense of being is related on one hand to our tendency to subordinate existence to function: a human knows oneself not as a human or self but as a ticket-seller in the subway, a grocer, a professor, a vice president of Cresleigh, or by whatever one’s economic function may be. #RandolphHarris 12 of 26
And on the other hand, this loss of the sense of being is related to the mass collectivist trends and widespread conformist tendencies in our culture. Indeed, I wonder if a psychoanalytic method, deeper and more discerning than any of that has been evolved until now, would not reveal the morbid effects of the repression of this sense and of the ignoring of this need. We need to be cognizant of freedom to become aware that there are forces in the World acting upon us. This is the sphere where we have the potential capacity to pause before reacting and thus to cast some weight on whether our reaction will go this way or that. And this, therefore, is the sphere where one, the human being, is never merely a collection of drives determined forms of behaviour. Hymans are the beings who can be conscious of, and therefore responsible for, their existence. It is this capacity to become aware of one’s own being which distinguishes the human being from other beings, as far as we know. Humans are not only being-in-itself, as all beings are, but also being-for-itself. They are the person-who-is-responsible-for-one’s-own-existence choosing. If the reader will keep in mind that being is a participle, a verb form implying someone in the process of being something, the full meaning of the term human being will be clearer. #RandolphHarris 13 of 26
We can understand another human being only as we see what one is moving toward, what one is becoming; and we can know ourselves only as we project our potentia in action. The significant tense for human beings is thus the future—that is to say, the critical question is what I am pointing toward, becoming, what I will be in the immediate future. Thus, being in the human sense is not given once and for all. It does not unfold automatically as the cypress tree does from the seed. For an intrinsic and inseparable element in being human is self-consciousness. If one is to become oneself, humans are the particular being who has to be aware of oneself, be responsible for oneself. As far as we know, human beings are also the particular being who knows that at some future moment one will not be; one is the being who is always in a dialectical relation with nonbeing, death. And one not only knows one will sometime not be, but one can, in one’s own choices one makes once and for all at the point of considering suicide; it reflects to some degree a choice made at every instant. The profound awareness of human beings is one pictured with incomparable beauty. #RandolphHarris 14 of 26
The do-it-yourself movement has accompanied, paradoxically, increasing specialization in the occupational sphere. As one’s job narrows, perhaps, one seeks the challenge of new skill-acquisition in the Cresleigh Home. However, specialization also means that one’s interpersonal encounters with artisans in the Cresleigh Home proliferate and become more impersonal. It is not a matter of familiar encounter with the local smith or grocer—a few well-known individuals performing a relatively large number of functions, and with whom one’s casual interpersonal contacts may be a source of satisfaction, and are in any case a testimony to the stability and meaningful interrelatedness of human affairs. One finds instead a multiplicity of narrow specialists—each perhaps a stranger (the same type of repair may be performed by a different person each time). Every relationship, such as it is, must start from scratch, and it is small wonder that the householder turns away from such an unrewarding prospect in apathy and despair. Americans thus find themselves in a vicious circle, in which their extrafamilial relationships are increasingly arduous, competitive, trivial, and irksome, in part as a result of efforts to avoid or minimize potentially irksome or competitive relationships. #RandolphHarris 15 of 26
As the few vestiges of stable and familiar community life erode, the desire for a simple, cooperative life style grows in intensity. The most seductive appeal of radical ideologies for Americans consists in the fact that all in one way or another attack the competitive foundations of our society. Each touches a responsive doubt, and the stimuli arousing this doubt must be carefully unearthed and rooted out, just as the Puritan must unearth and root out the stimuli of the pleasures of the flesh that excite one. Both efforts are ambivalent, since, the seek and destroy process is a part a quest for the stimulus itself. The Puritanical censor both wants the stimuli of the pleasures of the flesh and is in part of a quest to destroy it, and one’s job enables one to gratify both of these contradictory desires. There is a similar prurience in the efforts of groups such as the House UnAmerican Activities Committee to uncover subversion. Just as the censor gets to experience far more pornography than the average human, so the Congressional red-baiter gets to hear as much Anti-Patriot ideology as one wants, which is apparently quite a lot. Now it may be objected that American society is far less competitive than it once was, and the appeal of radical ideologies should hence be diminished. #RandolphHarris 16 of 26
A generation of critics has argued that the entrepreneurial individualist of the past has been replaced by a bureaucratic, security-minded, Organization Human. Much of this historical drama was written through the simple device of comparing yesterday’s owner-president with today’s assistant sales manager; certainly these nostalgia-merchants never visited a nineteenth-century company town. Another distortion is introduced by the fact that it was only the most ruthlessly competitive robber barons who survived to tell us how it was. Little is written about the neighbourhood store that extended credit to the less affluent, or how Mrs. Sarah Winchester paid her employees three times the national average and built houses for them and their families on her estate around her mansion (unfortunately most the Victorian homes that were around the mansion were destroyed, but the mansion still stands as well as one guest house), or the small town industry that refused to lay off local workers in hard times—they all went under together. And as for the organization humans—they left us no sags. Despite these biases real changes have undoubtedly occurred, but even if we grant that the business World as such was more competitive, the total environment contained more cooperative, stable, and personal elements. #RandolphHarris 17 of 26
The individual worked in smaller firm with lower turnover in which one’s relationships were more enduring and less impersonal, and in which the ideology of Adam Smith was tempered by the fact that the participants were neighbours and might have been childhood playmates. Even if the business World was a cannibalistic as we imagine it (which seems highly unlikely), one encountered it as a deviant episode in what was otherwise a more comfortable and familiar environment than the organization human can find today in or out of one’s office. The organization human complex is simply an attempt to restore the personal, particularistic, paternalistic environment of the family business and the company town; and the other-directed “group think” of the suburban community is a desperate attempt to bring some old-fashioned small-town collectivism into the transient and impersonal life-style of the suburb. The social critics of the 1950’s were so preoccupied with assailing these rather synthetic substitutes for traditional forms of human interdependence that they lost sight of the underlying pathogenic forces that produced them. Medical symptoms usually result from attempts made by the body to counteract disease, and attacking such symptoms often aggravates and prolongs the illness. This appears to be the case with the feeble and self-defeating efforts of twentieth-century Americans to find themselves a viable social context. #RandolphHarris 18 of 26
“And now, it came to pass in the twenty and sixth year of the reign of the judges over the people of Nephi, behold, when the Lamanites awoke on the first morning of the first month, behold, they found Amalickiah was dead in his own tent; and they also saw that Teancum was ready to give them battle on that day. And now, when the Lamanites saw this they were affrighted; and they abandoned their design in marching into the land northward, and retreated with all their army into the city of Mulek, and sought protection in their fortifications. And it came to pass that the brother of Amalickiah was appointed king over the people; and his name was Ammoron; thus king Ammoron, the brother of king Amalickiah, was appointed to reign in his stead. And it came to pass that he did command that his people should maintain those cities, which they had taken by the shedding of blood; for they had not taken any cities save they had lost much blood. And now, Teancum saw that the Lamanites were determined to maintain those cities which they had taken, and those parts of the land which they had obtained possession of; and also seeing the enormity of their number, Teancum thought it was not expedient that he should attempt to attack them in their forts. #RandolphHarris 19 of 26
“However, he kept his men around about, as if making preparations for war; yea, and truly he was preparing to defend himself against them, by casting up walls round about and preparing places of resort. And it came to pass that he kept thus preparing for war until Moroni had sent a large number of humans to strengthen his army. And Moroni also sent orders unto him that he should retain all the prisoners who fell into his hands; for as the Lamanites had taken many prisoners, that he should retain all the prisoners of the Lamanites as a ransom for those whom the Lamanites had taken. And he also sent orders unto him that he should fortify the land Bountiful, and secure the narrow pass which led into the land northward, lest the Lamanites should obtain that point and should have power to harass them on every side. And Moroni also sent unto him, desiring him that he would be faithful in maintaining the quarter of the land, and that he would seek every opportunity to scourge the Lamanites in that quarter, as much as in his power, that perhaps he might take again by stratagem or some other way those cities which had been taken out of their hands; and that he also would fortify and strengthen the cities round about, which had not fallen into the hands of the Lamanites. #RandolphHarris 20 of 26
“And he also said unto him, I would come unto you, but behold, the Lamanites are upon us in the borders of the land by the west sea; and behold, I go against them, therefore I cannot come unto you. Now, the king (Ammoron) had departed out of the land of Zarahemla, and had made known unto the queen concerning the death of his brother, and had gathered together a large number of humans, and had marched forth against the Nephites on the borders by the west sea. And thus he was endeavouring to harass the Nephites, and to draw away a part of their forces to that part of the land, while he had left to possess the cities which he had taken, that they should also harass the Nephites on the borders by the east sea, and should take possession of their lands as much as it was in their power, according to the power of their armies. And thus were the Nephites in those dangerous circumstances in the ending of the twenty and sixth year of the reign of the judges over the people of Nephi. However, behold, it came to pass in the twenty and seventh year of the reign of the judges, that Teancum, by the command of Moroni—who has established armies to protect the south and the west borders of the land, and had begun his march towards the land Bountiful, that he might assist Teancum with is humans in retaking the cities which they had lost– #RandolphHarris 21 of 26
“And it came to pass that Teancum had received orders to make an attack upon the city of Mulek, if it were possible retake it. And it came to pass that Teancum made preparations to makes an attack upon the city of Mulek, and march forth with one’s army against the Lamanites; but he saw that it was impossible that he could overpower them while they were in their fortifications; therefore he abandoned his designs and returned again to the city Bountiful, to wait for the coming of Moroni, that he might receive strength to his army. And it came to pass that Moroni did arrive with his army at the land of Bountiful, in the latter end of the twenty and seventh year f the reign of the judges over the people of Nephi. And in the commencement of the twenty and eight year, Moroni and Teancum and many of the chief captains held a council of war—what they should do to cause the Lamanites to come out against them to battle; or that they might by some means flatter them out of their strongholds, that they might gain advantage over them and take again the city of Mulek. And it came to pass they sent embassies to the army of the Lamanites, which protected the city of Mulek, to their leader, whose name was Jacob, desiring hm hat he would come out with is armies to meet them upon the plains between the two cities. #RandolphHarris 22 of 26
“However, behold, Jacob, who was a Zoramite, would not come out with his army to meet them upon the plains. And it came to pass that Moroni, having no hopes of meeting them upon fair grounds, therefore, he resolved upon a plan that he might decoy the Lamanites out of their strongholds. Therefore he caused that Teancum should take a small number of humans and march down near the seashore; and Moroni and his army, by night, marched in the wilderness, on the west of the city Mulek; and thus, on the morrow, when guards of the Lamanites had discovered Teancum, they ran and told it unto Jacob, their leader. And it came to pass that the armies of the Lamanites did march forth against Teancum, supposing by their numbers to overpower Teancum because of the smallness of his numbers. And as Teancum saw the armies of the Lamanites coming out against him he began to retreat down by the seashore, northward. And it came to pass that when the Lamanites saw that he began to flee, they took courage and pursued them with vigour. And while Teancum was thus leading away the Lamanites who were pursuing them in vain, behold, Moroni commanded that a part of his army who were with him should march forth into the city, and take possession of it. #RandolphHarris 23 of 26
“However, behold, Jacob, who was a Zoramite, would not come out with his army to meet them upon the plains. And it came to pass that Moroni, having no hopes of meeting them upon fair grounds, therefore, he resolved upon a plan that he might decoy the Lamanites out of their strongholds. Therefore he caused that Teancum should take a small number of humans and march down near the seashore; and Moroni and his army, by night, marched in the wilderness, on the west of the city Mulek; and thus, on the morrow, when guards of the Lamanites had discovered Teancum, they ran and told it unto Jacob, their leader. And it came to pass that the armies of the Lamanites did march forth against Teancum, supposing by their numbers to overpower Teancum because of the smallness of his numbers. And as Teancum saw the armies of the Lamanites coming out against him he began to retreat down by the seashore, northward. And it came to pass that when the Lamanites saw that he began to flee, they took courage and pursued them with vigour. And while Teancum was thus leading away the Lamanites who were pursuing them in vain, behold, Moroni commanded that a part of his army who were with him should march forth into the city, and take possession of it. #RandolphHarris 23 of 26
“And thus they did, and slew all those who had been left to protect the city, yea, all those who would not yield up their weapons of war. And thus Moroni had obtained possession of the city Mulek with a part of his army, while he marched with the remainder to meet the Lamanites when they should return from the pursuit of Teancum. And it came to pass that the Lamanites did pursue Teancum until they came near the city Bountiful, and then they were met by Lehi and a small army, which had been left to protect the city Bountiful. And now behold, when the chief captains of the Lamanites had beheld Lehi with his army coming against the, they fled in much confusion, lest perhaps they should not obtain the city Mulek before Lehi should overcome them; for they were wearied because of their march, and the humans of Lehi were fresh. Now the Lamanites did not know that Moroni had been in their rear with his army; and all they feared was Lehi and his men. Now Lehi was not desirous to overtake them till they should meet Moroni and his army. And it came to pass that before the Lamanites had retreated far they were surrounded by the Nephites, by the humans retreated far they were surrounded by the Nephites, by the humans of Moroni on the one hand, and the humans of Lehi on the other, all of whom were fresh and full of strength. #RandolphHarris 24 of 26
“However, the Lamanites were wearied because of their long march. And Moroni commanded his humans that they should fall upon them until they had given up their weapons of war. And it came to pass that Jacob, being their leader, being also a Zoramite, and having an unconquerable spirit, he le the Lamanites forth to battle with exceeding fury against Moroni. Moroni being in their course of march, therefore Jacob was determined to slay them and cut his way through the city of Mulek. However, behold, Moroni and his humans were more powerful; therefore they did not give way before the Lamanites. And it came to pass that they fought on both hands with exceeding fury; and there were many slain on both sides; yea, and Moroni was wounded and killed. And Lehi pressed upon their rear with such fury with his strong humans, that the Lamanites in the rear delivered up their weapons of war; and the remainder of them, being much confused, knew not whither to go or to strike. Now Moroni seeing their confusion, he said unto them: If ye will bring forth your weapons of war and deliver them up, behold we will forbear shedding your blood. #RandolphHarris 25 of 26
“And it came to pass that when the Lamanites had heard these words, their chief captains, all those who were not slain, came forth and threw down their weapons of war at the feet of Moroni, and also commanded their humans that they should do the same. However, behold, there were any that would not; and those who would not deliver up their swords were taken and bound, and their weapons of war were taken from them, and they were compelled to march with their brethren forth int the land Bountiful. And now the number of prisoners who were taken exceeded more than the number of those who had been slain, yea, more than those who had been slain on both sides,” reports Alma 52.1-40. He walked the path that descends to death; Himself still living, He braved the journey and brought rebirth to those beyond hope dwelling in the coldest regions, living in the halls of Earth. Facing Death boldly, He led him to love and taught him the secrets that only He knew. It was His great courage that taught us to dare and His example that we should follow in the heart of trouble that may beset us. Come, my beloved, with chorus of praise, welcome Bride Sabbath, the Queen of the days. “Keep and Remember!”—in divine Word He that is One Alone, made His will heard; One is the name of Him, One is the Lord! His are the fame and the glory and praise! #RandolphHarris 26 of 26
Cresleigh Homes
It may be warm, but we still feel the fall spirit creeping in! 🍂 Have you started decorating your home for fall?
If you are stumped on where to start, keep an eye out for our upcoming blog post for how to get into the fall spirit! 😍 https://cresleigh.com/cresleigh-meadows-at-plumas-ranch/
You Always Hold Your Loved One in Your Heart, but You Must Let Go of Your Grief!
We have probed the Earth, excavated it, burned it, ripped things from it, buried things in it….That does not fit my definition of a good tenant. If we were here on a month-to-moth bases, we would have been evicted long ago, and perhaps that is what is going on with COVID-19. Perhaps the Earth is tired of being abused. After 96 percent of wildfires are caused by humans. Reentering America, one is struck first of all by the grim monotony of American facial expressions—hard, surly, and bitter—and by the aura of deprivation that informs them. One goes abroad forewarned against exploitation by grasping foreigners, but nothing is done to prepare the returning traveler for the fanatical acquisitiveness of one’s compatriots. It is difficult to become reaccustomed to seeing people already weighted down with possession acting as if every object they did not own were bread withheld from a hungry mouth. These perceptions are heightened by the contrast between the sullen faces of real people and the vision of happiness television offers: men and women ecstatically engaged in stereotyped symbols of fun—running through fields, strolling on beaches, dancing and singing. Smiling faces with chronically open mouths express their gratification with the manifold bounties offered by the culture. #RandolphHarris 1 of 24
One begins to feel there is a sever gap between the fantasies Americans life by and the realities they live in. Americans know from an early age how they are supposed to look when happy and what they are supposed to do or buy to be happy. However, for some reason their fantasies are unrealizable and leave them disappointed and embittered. The traveler’s antennae disappear after a time. These impressions fade, and reentry process is gradually effected. American once again seem familiar, comfortable, ordinary. Yet some uneasiness lingers on, for the society seems troubled and self-preoccupied—as if suddenly large numbers of America were scrutinizing their own society with the doubtful eyes of a traveler. One of the functions of a society is to make its inhabitants feel safe, and American devote more of their collective resources to security than to any other need. They build McMansions in gated communities, have cameras inside and outside the home, every member of the family has a mobile phone and every kind of insure you can dream of. Some people even go as far as buying armored (bullet proof) Ultimate Driving Machines. Yet American still think they need more safety because of shotguns in the close, nuclear bombers patrolling overhead, and the fiction the passes as news. #RandolphHarris 2 of 24
With each decade we seem to accumulate more fears, and most of these fears seem to be about each other. In the fifties we were afraid of native Communists, and although we now feel sheepish about that moment of panic, today we express the same kind of fears about the mainstream media and the political party; and in our reactions to all of these fears we have created some very real dangers. Our intense fears make many people believe their race, way of life, religion, wealth, family, home and country are in danger of total extinction. During this COVID-19 crisis, many people have seriously become fearful of a World War III. Given this lack of concern for an overwhelming threat, how can we account for the exaggerated fear of climate change? From Dr. Freud we learned long ago to suspect, when a fear seems out of proportion, that is has been bloated by a wish; and this seems particularly likely when the danger is defined as a psychological one—an evil influence. The truth about climate change is if we want to save the World, we need to stop destroying forests and rain forests. We fear storms and wild beasts, but we do not censor them. If we must guard ourselves against evil influences we there by admit to their seductive appeal. #RandolphHarris 3 of 24
Thus the McCarthy era reached its peak after the discovery that a few Americans has responded to “brainwashing” efforts, and the fear of conversion to Communism was quite explicit in public statements and popular surveys. One survey respondent, for example, made the revealing statement that “so many people in America are eager like those soldiers of ours in Korea to fall into the traps set by Communist propaganda.” The anticommunism of that period and its institutional residues have served as a kind of political fig leaf. The same emphasis surrounds of fears of radicalism today. The political party, peace demonstrations, militance, dens, and student protests are disturbing not only because they provide a serious physical danger (say the equivalent of walking through a street gang wearing the wrong colour), but also because we fear having our secret doubts about the viability of our social system voiced aloud. It is not what happens abroad that generates hysteria, but rather what appears to be happening within ourselves. This is why force must be used against the expression of certain ideas—if the ideas pluck a responsive chord counterarguments are difficult to remember, and one must fall back on clubs and tear gas. However, what is the nature of the attraction exerted by radical ideas on unwilling conservatives? #RandolphHarris 4 of 24
We know something about the hopes that tige the old maid’s search for a ravisher under her bed, but we need to understand better the seductive impact that informs our enraged fascination with the revolutionary currents of American society. Since the very form of this question rests on certain assumptions about culture and personality, however, let me first makes these explicit. The emotional repertory of human beings is limited and standard. When caressed, we are built to feel warm, happy, and content, when frustrated feel angry, when attacked feel frightened, when insulted feel offended, when excluded jealous, and so on. However, every culture holds some of these human reactions to be unacceptable and attempts to warp its participants int some peculiar specialization. Since human beings are malleable within limits, the warping is for the most part successfully achieved, so that some learn not to laugh, some not to cry, some not to love, and some not to hate in situations in which these reactions might appropriately be expressed. This cultural warping of human emotionality is eased by compartmentalization: there are special times and places and situations where the disparaged responses are permitted, or classes of people who can provide vicarious satisfaction through conspicuous performance of some kind. #RandolphHarris 5 of 24
Yet there are always a few of these responses with which every society and every individual has trouble. They must be shouted down continually, although they are usually visible to the outsider. Thus although the Germans, for example, have always placed great stress on order, precision, and obedience to authority, they periodically explode into revolutionary chaos and are driven by romantic Gotterdammerung fantasies. In the same way there is a cooperative underside to competitive America, a rich spoofing tradition in ceremonious England, an elaborate pornography in all prudish societies, and so on. Rather than saying Germans are obedient or Anglo-Saxon societies stuffy or puritanical, it is more correct to day that Germans are preoccupied with issues of authority, Anglo-Saxons with the control of emotional and pleasures of the flesh expression, and so forth. Those issues about which members of a given society seem to feel strongly all reveal a conflict one side of which is strongly emphasized, the other side as strongly (but not quite successfully) suppressed. These opposing forces are much more equally balanced than the society’s participants like to recognize—were this not true there would be no need for suppression. #RandolphHarris 6 of 24
Life would indeed be much less frantic if we were all able to recognize the diversity of responses and feelings within ourselves, and could abandon our somewhat futile efforts to present a monolithic self-portrait to the World. Probably some exaggeration of uniformity is necessary, however, in order for us to act at all, or at least with enough consistency to permit smooth social functioning. On the individual level the delicate balance reveals itself though conversion. An individual who “converts” from one orientation to its exact opposite appears to oneself and others to have made a gross change, but actually it involves only a very small shift in the balance of a focal and persistent conflict. Just as only one percent of the voting population is needed to reserves the results of an American election, so only one percent of an individual’s internal “constituencies” need shift in order to transform one from voluptuary to ascetic, from police officer to criminal, from Communist to anticommunist, or whatever. The opposite sides are as evenly matched before, and the apparent change merely represents the desperate efforts made by the internal “majority” to consolidate its shaky position of dominance. The individual must expend just as much energy shouting down the new “minority” as one did the old; some of the most dedicated witch hunters of the 1950’s, for example, were ex-Communist. #RandolphHarris 7 of 24
So the reason there is so much division in America right now is because the majority is now becoming the minority, as the demographics change. On the society levels there are more outlets from the expression of “minority” themes and sentiments, and reversals of emphasis involve more overlap between the opposing trends. The United States of America, for example, traditionally one of the most prudish societies in the World, has long displayed, in a somewhat warped and mechanical way, the greatest profusion of stimuli involving pleasures of the flesh. These considerations suggest that the fear of radical movements in America derives much of its intensity from the attraction that such movements have for their opponents—an attraction that must be stifled. However, what is it? What is so severely lacking in our society that the assertion of an alternative life style throws so many Americans into panic and rage? I would like to suggest three human desires that are deeply and uniquely frustrated by American culture: The desire for community—the wish to live in trust and fraternal cooperation with one’s fellows in a total and visible collective eternity. The desire for engagement—the wish to come directly to grips with social and interpersonal problems and to confront on equal terms an environment which is not composed of ego extensions is another human desire that is deeply and uniquely frustrated by American culture. #RandolphHarris 8 of 24
The third is the desire for dependence—the wish to share responsibility for the control of one’s impulses and the direction of one’s life. When I say that these three desires are frustrated by American culture, this need not conjure up romantic images of individual struggling against society. In every case it is fair to say that we participate eagerly in producing the frustration we endure—it is not something merely done t us. For these desires are in each case subordinate to their opposites in that vague entity called the American Character. Americans have voluntarily created and voluntarily maintained a society which increasingly frustrates and aggravate these secondary yearnings, to the point where they threaten to become primary. Groups that in any way personify this threat are therefore feared in an exaggerated way, and will be until Americans as a group are able to recognize and accept those needs within themselves. “Thus says the Lord Who made a way through the sea, a path through the mighty waters. Remember not the former things, neither consider the things of old. Behold, I am doing a new thing, even now it is springing to light. Do you not perceive it? A way will I make in the wilderness and rivers in the desert!” (Isaiah 43.16, 18-19.) #RandolphHarris 9 of 24
Most of the conditions we commonly speak of as feelings are really not feelings at all; but the feeling tones or sensations that accompany those conditions are so powerful that the conditions themselves become identified with the associated sensations. This is true love and hatred or contempt, for example, but also with hurry and peace and with self-esteem and discouragement. Now, there are some extremely serious dangers here. When we confuse the condition with the accompanying feeling—peace, for example, with the feeling of peacefulness—we very likely will try to manage the feelings and disregard or deny the reality of the conditions. That way lie such things as “falling in love with love” and most of all the well-known addictions. The person who primarily wants the feeling of being loved or being “in love” will be incapable of sustaining loving relationships, whether with God or with other humans. And the person who wants the feeling of peacefulness will be unable to do the things that make for peace—especially, doing what is right and confronting evil. So, as far as our planning for spiritual formation is concerned, we must choose and act with regard to the condition, good or bad, and allow the feelings to take care of themselves, as they certainly will. #RandolphHarris 10 of 24
In particular, we must never directly cherish, protect, or manipulate feelings, whether in ourselves or others. When negative feelings have themselves become so overwhelming that they threaten to take over our lives, this is the only exception to this rule. Then we must take steps to remove the negative feeling (grief or pain, for example). Prayer or even medication for such feelings is then wise. However, even so, the focus on the feeling must not be allowed to prevent our dealing, when and as we can, with the conditions from which that feelings arises. A well-known minister, after his wife passed away, said he had learned that there is a difference between turning loose your loved one and turning loose your grief. You always hold your loved one in your heart, but you must let go of your grief. So far as possible, we must always away from painful and destructive feelings. Simply that. Walk away. “Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah. Not like the covenant which I made with their fathers. On the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, so that I had to reject them. #RandolphHarris 11 of 24
However, this shall be the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them and write it in their hearts; and I will be their God and they shall be my people for I will forgive their guilt and I will remember their sins no more,” reports Jeremiah 31.31-34. Charles Darwin. Darwin’s The Expression of the Emotions in Man and Animals (1872) has offered a model of emotion for various other theorists and researchers. Darwin focuses on emotive expressions—that is, on visible gestures—and not on the subjective meanings associated with them. These gestures, he posits, were acquired during a prehistoric period and have survived as “serviceable associated habits.” Originally linked to actions these emotive gestures become actions manque. The emotion of love, for example, is the vestige of what was once a direct act of copulation. The baring of teeth in rage is a vestige of the once immediate act of biting. The expression of disgust is the vestige of what was once the immediate act of regurgitating a noxious thing. For Darwin, there is no emotion without gesture although there may be gesture without action. (The says the Lord God: ) “I will give them a new heart, and I will put a new spirit within them. I will remove their heart of stone and will give them a heart of flesh,” reports Ezekiel 11.19. #RandolphHarris 12 of 24
Darwin’s theory of emotion, then, is a theory of gesture. The question for later students thus became: are emotive gestures universal or are they culturally specific? Darwin’s own general conclusion was that they were universal. Darwin distinguished between facial expressions of emotion that are innate and universal and facial gestures (not necessarily of emotion) that are learned and thus culturally variable. He devised a sixteen-item questionnaire and sent it to thirty-six missionaries and others who had lived in non-Western societies. One question was: “Can a dogged or obstinate expression be recognized, which is chiefly shown by the mouth being firmly closed, a lowering brow, and a slight frown?” Based on his returned questionnaires, Darwin concluded that “the chief expressive actions” of human beings were innate and therefore universal. Despite his generally universalist interpretations, however, Darwin concluded that some nonverbal behaviours (such as weeping, kissing, nodding, and shaking the head in affirmation and negation) were not universal but culture-specific and “learned like the words of a language.” However, the debate has been carried forward by those who argue that emotional expressions are probably innate, and those who argue that they are modeled on language and therefore culturally variable. #RandolphHarris 13 of 24
What is missing from both sides of this debate is what was missing in Darwin’s theory from the beginning: a conception of emotion as subjective experience and a more subtle and complex notion of how social factor impinge. Humans compete with each other for control of the ritual apparatus, which is a powerful tool for commanding people by controlling their emotions. The ego is a mediator between the id (drive) and conscious expression. Affects are seen as signals of impending danger (from inside or outside) and as an impetus to action. The ego is assigned the capacity to postpone id drives, to neutralize or bind them. One emotion—anxiety—is the model for all others because it is more important due to the unpleasantness of anxiety which leads to the development of various ego defenses against unpleasantness. As analysts we recognize that anxiety occupies a special position in mental life. It is the motive for defense. Defenses serve the purpose of minimizing, or, if possible, preventing the development of anxiety. Anxiety was initially defined in a way that bypasses the ego: anxiety is the reaction to an influx of stimuli which is too great for the mental apparatus to master or discharge. (Thus says the Lord God: ) “I ignore the troubles of the past. I shut mine eyes to them. For, behold, I create new Heavens and a new Earth. The past shall be forgotten and never come to mind. Humans shall rejoice forever in what I now create,” reports Isaiah 65.16, 17. #RandolphHarris 14 of 24
So we see that God is a worker and that humans, created in God’s image, is a worker and that work is good. However, then come the Fall and the Curse. “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return,” Genesis 3.17-19. The Curse made nature uncooperative, so that work became painful toil and humans had to sweat for a living. Today our working conditions vary. Some sweat more than others. We may be in a better position than some. However, the norm for the World is “painful toil.” Even more, the normal experience of humankind is one’s labour is a malaise of futility. The writer of Ecclesiastes gave this universal expression as he bemoaned his plight from the perspective of one who leaves God out of his life. In 2.4-10 he describes his professional success in acquiring vineyards and gardens and parks and enslaved humans and flocks and treasures. He was greater than all his contemporaries. He was denied nothing his eyes desired. However, he concluded in verse 11, “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing gained under the Sun.” #RandolphHarris 15 of 24
And he reiterates in verse 17, “So I hated life, because the work that is done under the Sun was grievous to me. All of it is meaningless, a chasing after the win.” Humans and others, this is as far as work will take you apart from God. You will engaged in it because, though fallen, you are in the image of God and because work is part of the natural order, and it will produce its benefits and satisfactions—but it will also be toil, and its joys will be ephemeral. Studs Terkel has revealed what has always been true under the Sun when God is left out. “And now it came to pass that Moroni did not stop making preparations for war, or to defend his people against the Lamanites; for he caused that his armies should commence in the commencement of the twentieth year of the reign of the judges, that they should commence in digging up heaps of Earth round about all the cities, throughout all the land which was possessed by the Nephites. And upon the top of these ridges of Earth he caused that there should be timers, yea, works of timbers built up to the height of a human, round about the cities. And he caused that upon those works of timbers there should be a frame of pickets built upon the timbers round about; and they were strong and high. And he caused towers to be erected that overlooked those works of pickets, and he caused places of security to be built upon those towers, that the stones and the arrows of the Lamanites could not hurt them. #RandolphHarris 16 of 24
“And they were prepared that they could cast stones from the top thereof, according to their pleasure and their strength, and slay one who should attempt to approach near he walls of the city. Thus Moroni did prepare strongholds against the coming of their enemies, round about every city in all the land. And it came to pass that Moroni caused that his armies should go forth into the east wilderness; yea, and they went forth and drove all he Lamanites who were in the east wilderness into their own lands, which were south of the land of Zarahemla. And the land of Nephi did run in a straight course from the east sea to the west. And it came to pass that when Moroni had driven all the Lamanites out of the east wilderness which was north of the lands of their own possessions, he caused that the inhabitants who were in the land of Zarahemla and in the land round about should go forth into the east wilderness, even to the borders by the seashore, and possess the land. And he also placed armies on the south, in the borders of their possessions, and caused them to erect fortifications that they might secure their armies and their people from the hands of their enemies. And thus he cut off all the strongholds of the Lamanites in the East wilderness, yea, and also on the west, fortifying the line between the land of Zarahemla and the land of Nephi, from the west sea, running by the head of the river of Sidon—the Nephites possessing all the land northward, yea, even all the land which was northward of the land Bountiful according to their pleasure. #RandolphHarris 17 of 24
“Thus Moroni, with his armies, which did increase daily because of the assurance of protection which his works did bring forth unto them, did seek to cut off the strength and the power of the Lamanites from off the lands of their possession, that they should have no power upon the lands of their possession. And it came to pass that the Nephites began the foundation of a city, and they called the nae of the city Moroni; and it was by the east sea; and it was on the south by the line of the possessions of the Lamanites. And they also began a foundation for a city between the city of Moroni and the city of Aaron, joining he borders of Aaron and Moroni; and they called the name of the city, or the land, Nephihah. And they also began in that same year to build many cities on the north, one in a particular manner which they called Lehi, which was in the north by the borders of the seashore. And thus ended the twentieth year. And in these prosperous circumstances were the people of Nephi in the commencement of the twenty and first year of the reign of the judges over the people of Nephi. And they did prosper exceedingly, and they became exceedingly rich; yea, and they did multiply and wax strong in the land. And thus we see how merciful and jus are all the dealings of the Lord, to the fulfilling of all his words unto the children of humans; yea, we can behold that his words are verified, even at this time, which he spake unto Lehi, saying: #RandolphHarris 18 of 24
“Blessed art thou and thy children; and they shall be blessed, inasmuch as they shall keep my commandments they shall prosper in the land. However, remember, inasmuch as they will not keep my commandments they shall prosper in the land. However, remember, inasmuch as they will not keep my commandments they shall be cut off from the presence of the Lord. And we see that these promises have been verified to the people of Nephi; for it has been their quarrelings and their contentions, yea, their murderings, and their plunderings, their idolatry, their whoredoms, and their abominations, which were among themselves, which brought them their wars and their destructions. And those who were faithful in keeping the commandments of the Lord were delivered at all times, whilst thousands of their wicked brethren have been consigned to bondage, or to perish by the sword, or to dwindle in unbelief, and mingle with the Lamanites. However, behold, there was never a happier time among the people of Nephi, since the days of Nephi, than in the days of Moroni, yea, even at this time, in the twenty and first year of the reign of the judges. And it came to pass that the twenty and second year of the reign of the judges also ended in peace; yea, and also the twenty and third year. #RandolphHarris 19 of 24
“And it came to pass that in the commencement of the twenty and fourth year of the reign of the judges, there would also have been peace among the people of Nephi had it not been for a contention which took place among them concerning the land of Lehi, and the land of Morianton, which joined upon the borders of Lehi; both of which were on the borders by the seashore. For behold, the people who possessed the land of Morianton did claim a part of the land of Lehi; therefore there began to be a warm contention between them, insomuch that the people of Morianton took up arms against their brethren, and they were determined by the sword to slay them. However, behold, the people who possessed the land of Lehi fled to the camp of Moroni, and appealed unto him for assistance; for behold they were not in the wrong. And it came to pass that when the people of Morianton, who were led by a man whose name was Morianton, found that the people of Lehi had fled to the camp of Moroni they were exceedingly fearful lest the army of Moroni should come upon them and destroy them. Therefore, Morianton put it into their hearts that they should flee to the land which was northward, which was covered with large bodies of water, and take possession of the land which was northward. #RandolphHarris 20 of 24
“And behold, they would have carried this plan into effect, (which would have been a cause to have been lamented) but behold, Morianton being a man of much passion, therefore he was angry with one of his maid servants, and he fell upon her and beat her much. And it came to pass that she fled, and came over to the camp of Moroni, and told Moroni all things concerning the matter, and also concerning their intentions to flee into the land northward. Now behold, the people who were in the land Bountiful, or rather Moroni, feared that they would hearken to the words of Morianton and unite with his people, and thus he would obtain possession of those parts of the land, which would lay a foundation for serious consequences among the people of Nephi, yea, which consequences would lead to the overthrow of their liberty. Therefore Moroni sent an army, with their camp, to head the people of Morianton, to stop their flight into the land northward. And it came to pass that they did not head them until they had come to the borders of the land Desolation; and there they did head them, by the narrow pass which led by the sea into the land northward, yea, by the sea, on the west and on the east. And it came to pass that the army which was sent by Moroni, which was led by a man whose name was Teancum did meet the people of Morianton. #RandolphHarris 21 of 24
And when Teancu met the people of Morianton, so stubborn were the people of Morianton, (being inspired by wickedness and his flattering words) that a battle commenced between them, in which Teancum did slay Morianton and defeat his army, and took them prisoners, and returned to the camp of Moroni. And thus ended the twenty and fourth year of the reign of the judges over the people of Nephi. And thus were the people of Morianton brought back. And upon their covenanting to keep the peace they were restored to the land of Morianton, and a union took place between them and the people of Lehi; and they were also restored to their lands. And it came to pass that in the same year that the people of Nephi had peace restored unto them, that Nephihah, the second chief judge, died, having filled the judgment seat with perfect uprightness before God. Nevertheless, he had refused Alma to take possession of those records and those things which were esteemed by Alma and his fathers to be most sacred; therefore Alma had conferred them upon his son, Helaman. Behold, it came to pass that the son of Nephihah, Pahoran, was appointed to fill the judgment-seat, in the stead of his father; yea, he was appointed chief judge and governor over the people, with an oath and sacred ordinance to judge righteously, and to keep the peace and the freedom of the people. #RandolphHarris 22 of 24
Pahoran also had the power to grant unto them their sacred privileges to worship the Lord their God, yea, to support and maintain the cause of God all his days, and to bring the wicked to justice according to their crime. And Pahoran did fill the seat of his father, and did commence his reign in the end of the twenty and fourth year, over the people of Nephi,” Alma 50.1-40. Wonder and awe, as I sit in your presence, you who sit in the gateway, in this World and in the other, mediating the power that shines through, letting pass what I need, and what I can use, holding back in mercy what I cannot. Seen against the brightness, your dark silhouette is still and sharp and clear. Sitting fiercely, with perfect intent, pure in your purpose, source of terror and comfort. A roaring fire, you sit in my heart’s center. A rampaging bull, you tear through my soul. A searing bolt, you cut through my life. A skirring arrow, you slice me in two. A standing stone, you are my anchor. The Lord reigneth while the people stand in awe; He is enthroned upon His judgment seat, while the Earth trembles. The Lord is mighty in Zion; He is exalted over all peoples. They praise His name: “God is great and revered, is holy.” Mighty King who loveth justice, Thou hast established equity; Justice and righteousness hast Thou wrought in Jacob. #RandolphHarris 23 of 24
A tall-standing cypress tree is our God, supporting the Worlds on his limbs, each World ordered according to the spreading of His branches. Into each World, His twigs extend, bearing the leaves and birds that are our lives. From what source is the tree nourished? Where do its roots extend? Deep within the void they reach and are fed there from the substance of the Goddess. He makes known her will, giving it form, from which we might know it and live according to its pattern. Shaper and essence, open my eyes, open my ears, open my heart, that I might perceive the sacred pattern and conform my life to it. The goddess is the one who is Lady of all, and she is the one of whom I would speak, the one who gives birth and the one who brings death, beginning and end of the course of our lives. God is the Lord Almighty. Exalt the Lord our God, and worship at His footstool, declaring: “Holy is He!” Moses and Aaron were among His priests; Samuel was among those that called upon His name, calling upon the Lord and being answered. He would speak unto them out of a pillar of cloud; they kept His testimonies and the laws He gave them. Thou, O Lord, didst answer them; Thou wast a forgiving God unto them, through punishing them for their evil. Exalt the Lord our God, and worship at His holy mountain; for the Lord our God is holy. #RandolphHarris 24 of 24
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Cauliflower is Nothing but a Cabbage with a College Education!
We agree completely on everything, including that fact that we do not see eye to eye. The principles of justice for institutions must not be confused with the principles which apply to individuals and their actions in particular circumstances. Now by an institution I shall understand a public system of rules which defines offices and positions with their rights and duties, powers and immunities, and the like. These rules specify certain forms of action as permissible, others as forbidden; and they provide for certain penalties and defenses, and so on, when violations occur. As examples of institutions, or more generally social practices, we may think games and rituals, trials and parliaments, markets and systems of property. An institution may be thought of in two ways: first as an abstract object, that is, as a possible form of conduct expressed by a system of rules; and second, as the realization in thought and conduct of certain persons at a certain time and place of the actions specified by the rules. There is an ambiguity, then, as to which is just or unjust, the institution as realized or the institution as an abstract object. It seems best to say that it is the institution as an abstract object is just or unjust in the sense that any realization of it would be just or unjust. #RandolphHarris 1 of 25
An institution exists at a certain time and place when the actions specified by it are regularly carried out in accordance with a public understanding that the system of rules defining the institution is to be followed. Thus parliamentary institutions are defined by a certain system of rules (or family of such system to allow for variations). These rules enumerate certain forms of action ranging from holding a session of parliament to taking a vote on a bill to raising a point of order. Various kinds of general norms are organized int a coherent scheme. A parliamentary institution exists at a certain time and place when certain people perform the appropriate actions, engage in these activities in the required way, with a reciprocal recognition of one another’s understanding that their conduct accords with the rules they are to comply with. In saying that an institution, and therefore the basic structure of society, is a public system of rules, I mean then that everyone engages in it knows what one would know if these rules and one’s participation in the activity they define were the result of an agreement. A person taking part in an institution knows what the rules demand of one and of others. One also knows that the others know this and that they know that ne knows this, and so on. #RandolphHarris 2 of 25
To be sure, the condition is not always fulfilled in the case of actual institutions, but it is a reasonable simplifying assumption. The principles of justice are to apply to social arrangements understood to be public in a sense. Where the rules of a certain subpart of an institution are understanding that those in this part can make rules for themselves as long as these rules are designed to achieve ends generally acceptable and others are not adversely affected. The publicity of the rules of an institution insures that those engaged in it know what limitations on conduct to expect of one another and what kinds of actions are permissible. There is a common basis for determining mutual expectation. Moreover, in a well-ordered society, one effectively regulated by a shared conception of justice, there is also a public understanding as to what is just and unjust. It is necessary to note the distinction between the constitutive rules of an institution, which established its various rights and duties and so on, and strategies and maxims for how best to take advantage of the institution for particular purposes. Rational strategies and maxims are not themselves part of the institution. Rather they belong to the theory of it, for example to the theory of parliamentary politics. #RandolphHarris 3 of 25
Normally the theory of an institution, just as that of a game takes the constitutive rules as given and analyzes the way in which power is distributed and explains how those engaged in it are likely to avail themselves of its opportunities. In designing and reforming social arrangements one must, of course, examine the schemes and tactics it allows and the forms of behaviour which it tends to encourage. Ideally the rules should be set up so that humans are led by their predominant interests to act in ways which further socially desirable ends. The conduct of individuals guided by their rational plans should be coordinated as far as possible to achieve results which although not intended or perhaps even foreseen by them are nevertheless the best ones from the standpoint of social justice. Bentham thinks of this coordination as he artificial identification of interests, Adam Smith as the work of the invisible hand. It is he aim of the ideal legislator in enacting laws and of the moralist in urging their reform. Still, the strategies and tactics followed by individuals, while essential to the assessment of institutions, are not part of the public system of rules which define them. We may also distinguish between a single rule (or group of rules), and institution (or a major part thereof), and the basic structure of the social system as a whole. #RandolphHarris 4 of 25
The reason for doing this is that one or several rules of an arrangement may be unjust without the institution itself being so. Similarly, an institution may be unjust although the social system as a whole is not. There is the possibility not only that single rules and institutions are not by themselves sufficiently important but that within the structure of an institution or social system one apparent injustice compensates for another. The whole is less unjust than it would be if it contained but one of the unjust parts. Further, it is conceivable that a social system may be unjust even though none of its institutions are unjust take separately: the injustice is a consequence of how they are combined together into a single system. One institution may encourage and appear to justify expectations which are denied or ignored by another. These distinctions are obvious enough. They simply reflect the fact that in appraising institutions we may view them in a wider or a narrower context. There are, it should be remarked, institutions in regard to which the concept of justice does not ordinarily apply. A ritual, say, is not usually regarded as either just or unjust, although cases can no doubt be imagined in which this would be true, for example, the ritual sacrifice of the first-born or of prisoners of war. #RandolphHarris 5 of 25
A general theory of justice would consider when rituals and other practices not commonly thought of as just or unjust are indeed subject to this form of criticism. Presumably they must involve in some way the allocation among persons of certain rights and values. However, our concern is solely with the basic structure of society and its major institutions and therefore with the standard cases of social justice. Now let us suppose a certain basic structure to exist. Its rules satisfy a certain conception of justice. We may not ourselves accept its principles of justice in the sense that for this system they assume the role of justice: they provide an assignment of fundamental rights and duties and they determine the division of advantages from social cooperation. Let us also imagine that this conception of justice is by and large accepted in the society and that institutions are impartially and consistently administered by judges and other officials. That similar cases are treated similarly, the relevant similarities and differences being those identified by the existing norms. The correct rules as defined by institutions is regularly adhered to and properly interpreted by authorities. This impartial and consistent administration of laws and institutions, whatever their substantive principles, we may call formal justice. #RandolphHarris 6 of 25
If we think of justice as always expressing a kind of equality, then formal justice requires that in their administration laws and institutions should apply equally (that is, in the same way) to those belonging to the classes defined by them. As Sidgwick emphasized, this sort of equality is implied in the very notion of a law or institution, once it is thought of as a scheme of general rules. Formal justice is adherence to principle, or as some have said, obedience to system. It is obvious that law and institutions may be equally executed and yet be unjust. Treating similar cases similarly is not a sufficient guarantee of substantive justice. This depends upon the principles in accordance with the basic structure is framed. There is no contradiction in supposing that a slave or caste society, or one sanctioning the most arbitrary forms of discrimination, is evenly and consistently administered, although this may be unlikely. Nevertheless, formal justice, or justice as regularity, excludes significant kinds of injustices. For if it is supposed that institutions are reasonably just, then it is of great importance that the authorities should be impartial and not influenced by personal, monetary, or other irrelevant considerations in their handling of particular cases. Formal justice in the case of legal institutions is simply an aspect of the rule of law which supports and secures legitimate expectations. #RandolphHarris 7 of 25
One kind of injustice is the failure of judges and others in authority to adhere to the appropriate rules or interpretations thereof in deciding claims. A person is unjust to the extent that from character and inclination one is disposed to such actions. Moreover, even where laws and institutions are unjust, it is often better that they should be consistently applied. In this way those subject to them at least know what is demanded and they can try to protect themselves accordingly; whereas there is even greater injustice if those already disadvantaged are also arbitrarily treated in particular cases when the rules would give them some security. On the other hand, it might still better in particular cases to alleviate the plight of those unfairly treated by departments from the existing norms. How far we are justified in doing this, especially at the expense of expectations founded in good faith on current institutions, is one of the tangled questions of political justice. In general, all that can be said is that the strength of the claims of formal justice, of obedience to system, clearly depend upon the substantive justice of institutions and the possibilities of their reform. Some have held that in fact substantive and formal justice tend to go together and therefore that at least grossly unjust institutions are never, or at any rate rarely, impartially and consistently administered. #RandolphHarris 8 of 25
Those who uphold and gain from unjust arrangements, and who deny with contempt the rights and liberties of others, are not likely, it is said, to let scruples concerning the rule of law interfere with their interests in particular cases. The inevitable vagueness of laws in general and the wide scope allowed for their interpretation encourages an arbitrariness in reaching decisions which only an allegiance to justice can allay. Thus it is maintained that where we find formal justice, the rule of law and the honouring of legitimate expectations, we are likely to find substantive justice as well. The desire to follow rules impartially and consistently, to treat similar cases similarly, and t accept the consequences of the supplication of public norms is intimately connected with the desire, or at least the willingness, to recognize the rights and liberties of others and to share fairly in the benefits and burdens of social cooperation. The one desire tends to be associated with the other. This contention is certainly plausible, but I shall not examine it here. For it cannot be properly assessed until we know what are the most reasonable principles of substantive justice and under what conditions humans comes to affirm and to live by them. #RandolphHarris 9 of 25
Once we understand the content of these principles and their basis in reason and human attitudes, we may be in a position to decide whether substantive and formal justice are tied together. “Forasmuch then as the children are partakers of flesh and blood, one also oneself likewise took part of the same; that through death one might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily, he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted,” reports Hebrews 2.14-18. The darkness into which the light of Christmas shines is above all the darkness of death. The threat of death, which shadows the whole road of our life, is the dark background of the Advent expectations of humankind. Death is not merely the scissors which cuts the thread of our life, as a famous ancient symbol indicates. It is rather one of those threads which are woven into the design of our existence, from its very beginning to its end. #RandolphHarris 10 of 25
The force of energy is not entirely incomprehensible: But are we not equally ignorant of the manner or force by which a mind, even the supreme mind, operates either on itself or on body? When I beseech you, do we acquire any idea of it? We have no sentiment or consciousness of this power in ourselves. We have no idea of the Supreme being but what we learn from reflection on our own faculties. Were our ignorance, therefore, a god reason for rejecting anything, we should be led into that principle of denying all energy in the Supreme Being as much as in the grossest matter. We surely comprehend as little the operations of one as the other. Is it more difficult to conceive, that motion may arise from impulses, than that it may arise from volition? All we know is our profound ignorance in both cases. Our having to die is a shaping force through our whole being of body and soul in every moment. The face of every being shows the trace of the presence of death in one’s life, of one’s fear of death, of one’s courage toward death, and of one’s resignation to death. This frightful presence of death subjects humans to bondage and servitude all their lives, according to our text. Ignorance or impotence may be pleaded for so limited a creature as humans; but those imperfections have no place in our Creator. #RandolphHarris 11 of 25
So far as I stand in fear, I stand not in freedom; and I am not free to act as the situation demands, but am bund to act as the pictures and imaginations produced by my fear drives me to act. For fear is, above all, fear of the unknown; and the darkness of the unknown is filled with the images created by fear. This is true even with respect to events on the plane of daily life: the unknown face terrifies the infant; the unknown will of the parent and the teacher creates fear in the child; and all the unknown implications of any situation or new task produce fear, which is the feeling of not being able to handle the situation. All this is true to an absolute degree with respect to death—the absolutely unknown; the darkness in which there is no light at all, and in which even imagination vanishes; that darkness in which all acting and controlling cease, and in which everything which we were is finished; the most necessary and impossible idea at the same time; the real and ultimate object of fear from which all other fears derive their power, that fear the overwhelmed even Christ at Gethsemane. However, we must ask what is the reason for this fear. Are not finite, limited and unable to imagine or to wish for an infinite continuation of our finiteness? Would that not be more terrible than death? #RandolphHarris 12 of 25
Is there not a feeling within us of fulfillment, of satisfaction, and of weariness with respect to life, as is evident in the words about the Old Testament Patriarchs? Is not the law “dust to dust” a natural law? However, then why is it used as a curse in the Paradise story? There must be something more profoundly mysterious about death than the natural melancholy which accompanies the realization of our transitoriness. Paul points to it, when he calls death the wages of sin, and sin, the sting of death. And our text, as well, speaks of “him that had the power of death, that is, the devil”—the organized power of sin and evil. Death, although natural to every finite being, seems at the same time to stand against nature. However, it is humans only who are able to face their death consciously; that belongs to their greatness and dignity. It is that which enables one to look at one’s life as a whole, from a definite beginning to a definite end. It is that which enables one to ask for the meaning of one’s life—a question which elevates one above one’s life, and gives one the feeling of one’s eternity. Human’s knowledge that one has to die is also human’s knowledge that one is above death. It is human’s destiny to be moral and immortal at the same time. All events seem entirely loose and separate. One event follows another; but we never can observe any tie between them. #RandolphHarris 13 of 25
Events seem conjoined, but never connected. And as we can have no idea of anything, which never appeared to our outward sense or inward sentiment, the necessary conclusion seems to be, that we have no idea of connexion or power at all, and that these words are absolutely without any meaning, when employed either in philosophical reasonings, or common life. And now we know what the sting of death is, and why the devil has the power of death: we have lost our immortality. It is not that we are mortal which creates the ultimate fear of death, but rather that we have lost our eternity beyond our natural and inescapable mortality; that we have lost it by sinful separation from the Eternal; and that we are guilty of this separation. To be in servitude to the fear of death during our lifetime means beings in servitude to the fear of death which is nature and guilt at the same time. In the fear of death, it is not merely the knowledge of our having lost eternity. We are slaves of dear, not because we have to ide, but because we deserve to die. Every idea is copied from some preceding impression or sentiment; and where we cannot find any impression, we may be certain that there is no idea. In all single instances of the operation of bodies or minds, there is nothing that produces any impression, nor consequently can suggest any idea, of power or necessary connexion. #RandolphHarris 14 of 25
However, when many uniform instances appear, and the same object is always followed by the same event; we then begin to entertain the notion of cause and connexion. We then feel a new sentiment or impression, to wit, a customer connection in the thought or imagination between one object and its usual attendant; and this sentiment is the original of that idea which we seek for. For as this idea arises from a number of similar instances, and not from any single instance; it must arise from that circumstance, in which the number of instances differ from every individual instance. However, this customary connexion or transition of the imagination is the only circumstance, in which they differ. In ever other particular they are alike. To be in servitude to the fear of death during our lifetime means being in servitude to the fear of death which is nature and guilt at the same time. In the fear of death, it is not merely the knowledge of our finiteness that is preserved, but also the knowledge of our infinity, of our being determined for eternity, and of having lost eternity. We are slaves of fear, not because we have to ide, but because we deserve to die! Therefore, salvation is not a magic procedure by which we lose our finiteness. It is rather a judgment which declares that we do not deserve to ide, because we are justified—a judgement which is not based on anything we have done, for then certainly we would have faith in it. #RandolphHarris 15 of 25
However, it is based on something that Eternity itself has done, something that we can hear and see, in the reality of a mortal human who by one’s own death has conquered one who has the power over death. If Christmas has any meaning, it has that meaning. Ask yourself, as you listen to the prophecies of Advent and to the stores of Christmas, whether your attitude toward death has changed; whether you are any longer in servitude to the fear of death; and whether you can stand the image of your own death. Do not deceive yourself about the seriousness of death—not death in general, not the death of somebody else, but your own death—by nice arguments for the immortality of the soul. The Christian message is more realistic than those arguments. It knows that we, really we, have to die; it is not just a part of us that has to die. And within Christianity there is only one “argument” against death: the forgiveness of sins, and the victory over Him who has the power of death. It speaks of the coming of the Eternal to us, becoming temporal in order to restore our eternity. The whole human is mortal and immortal at the same time, because the Eternal took part in flesh and blood and fear of death. That is the message of Christmas. #RandolphHarris 16 of 25
It is true; if humans attempt the discussion of questions, which lie entirely beyond the reach of human capacity, which as those concerning the origins of Worlds, or the economy of the intellectual system or region of spirits, they may long beat the air in their fruitless contests, and never arrive at any determinate conclusion. However, if the question regard any subject of common life and experience; nothing, one would think, could preserve the dispute so long undecided, but some ambiguous expressions, which keep the antagonists still at a distance, and hinder them from grappling with each other. Ambition, avarice, self-love, vanity, friendship, generosity, public spirit; these passions, mixed in various degrees, and distributed through society, have been, from the beginning of the World, and still are, the source of all the actions and enterprises, which have ever been observed among humankind. “And now it came to pass in the eleventh month of the nineteenth year, on the tenth day of the month, the armies of the Lamanites were seen approaching towards the land of Ammonihah. And behold, the city had been rebuilt, and Moroni had stationed an army by the borders of the city and they had cast up dirt round about to shield them from the arrows and the stones of the Lamanites; for behold, they fought with stones and with arrows. #RandolphHarris 17 of 25
“Behold, I said that the city of Ammonihah had been rebuilt. I say unto you, yea, that it was in part rebuilt; and because the Lamanites had destroyed it once because of the iniquity of the people, they supposed that it would again become an easy prey for them. However, behold, how great was their disappointment; for behold, the Nephites had dug up a ridge of Earth round about them, which was so high that the Lamanites could not cast their stones and their arrows at them that they might take effect, neither could they come upon them save it was by their place of entrance. Now at this time the chief captains of the Lamanites were astonished exceedingly, because of the wisdom of the Nephites in preparing their places for security. Now the leaders of the Lamanites had supposed, because of the greatness of their numbers, yea, they supposed that they should be privileged to come upon them as they had hitherto done; yea, and they had also prepared themselves with shields, and with breastplates; and they had also prepared themselves with garments of skins, yea, very think garments to cover their nakedness. And being thus prepared they supposed that they should easily overpower and subject their brethren to the yoke of bondage, or slay and massacre them according to their pleasure. #RandolphHarris 18 of 25
“However, behold, to their uttermost astonishment, they were prepared for them, in a manner which never had been known among the children of Lehi. Now they were prepared for the Lamanites, to battle after the manner of the instructions of Moroni. And it came to pass that he Lamanites, or the Amalickiahites, were exceedingly astonished at their manner of preparation for war. Now, if king Amalickiahites, were exceedingly astonished at their manner of preparation for war. Now, if king Amalickiah had come down out of the land of Nephi, at the head of his army, perhaps he would have caused the Lamanites to have attacked the Nephites at the city of Ammonihah; for behold, he did care not for the blood of his people. However, behold, Amalickiah did not come down himself to battle. And behold, his chief captains durst not attack the Nephites at the city of Ammonihah, for Moroni had altered the management of affairs among the Nephites, insomuch that the Lamanites were disappointed in their places of retreat and they could not come upon them. Therefore they retreated into the wilderness, and took their camp and marched towards the land of Noah, supposing that to be the next best place for them to come against the Nephites. #RandolphHarris 19 of 25
“For they knew not that Moroni had fortified, or had built forts of security, for every city in all the land round about; therefore, they marched forward to the land of Noah with a firm determination; yea, their chief captains came forward and took an oath that they would destroy the people of that city. However, behold, to their astonishment, the city of Noah, which had hitherto been a weak place, had now, by the means of Moroni, become strong, yea, even to exceed the strength of the city of Ammonihah. And now, behold, this was wisdom in Moroni; for he had supposed that they would be frightened at the city Ammonihah; and as the city of Noah had hitherto been the weakest part of the land, therefore they would march thither to battle; and thus is was according to his desires. And behold, Moroni had appointed Lehi to be chief captain over the humans of that city; and it was that same Lehi who fought with the Lamanites in the valley on the east of the river Sidon. And now behold it came to pass, that when the Lamanites had found that Lehi commanded the city they were again disappointed, for they feared Lehi exceedingly; nevertheless their chief captains had sworn with an oath to attack the city; therefore, they brought up their armies. #RandolphHarris 20 of 25
“Now behold, the Lamanites could not get into their forts of security by any other way save by the entrance, because of the highness of the bank which had been thrown up, and the depth of the ditch which had been dug round about, save it were by the entrance. And thus were the Nephites prepared to destroy all such as should attempt to climb up to enter the fort by any other way, by casting over stones and arrows at them. Thus they were prepared, yea, a body of their strongest humans, with their swords and their slings, to smite down all who should attempt to come into their place of security by the place of entrance; and thus were they prepared to defend themselves against the Lamanites. And it came to pass that the captains of the Lamanites brought up their armies before the place entrance, and began to contend with the Nephites, get into their place of security; but behold, they were driven back from time to time, insomuch that they were slain with an immense slaughter. Now when they found that they could not obtain power over the Nephites by the pass, they began to dig down their banks of Earth that they might obtain a pass to their armies, that they might have an equal chance to fight; but behold, in these attempts they were swept off by the stones and arrows which were thrown at them. #RandolphHarris 21 of 25
“And by pulling down the banks of Earth, they were filled up in a measure with their dead and wounded bodies. Thus the Nephites had all power over their enemies; and thus the Lamanites did attempt to destroy the Nephites until their chief captains were all slain; yea, and more than a thousand of the Lamanites were slain; while, on the other hand, there was not a single soul of the Nephites which was slain. There were about fifty who were wounded, who had not been exposed to the arrows of the Lamanites through the pass, but they were shielded by their shields, and their breastplates, and their head-plates, insomuch that their wounds were upon their legs, many of which were very severe. And it came to pass, that when the Lamanites saw that their chief captains were all slain they fled into wilderness. And it came to pass that they retuned to the land of Nephi, to inform their king, Amalickiah, who was a Nephite by birth, concerning their great loss. And it came to pass that he was exceedingly angry with his people, because he had not obtained his desire over the Nephites; he had not subjected them to the yoke of bondage. Yea, he was exceedingly worth, and he did curse God, and also Moroni, swearing with an oath that he would drink his blood; and this because Moroni had kept the commandments of God in preparing for the safety of his people. #RandolphHarris 22 of 25
“And it came to pass, that on the other hand, the people of Nephi did thank the Lord their God, because of his matchless power in delivering them from the hands of their enemies. And thus ended the nineteenth year of the reign of the judges over the people of Nephi. Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto the by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the holy order of God, being baptized unto repentance, and sent forth to preach among the people,” report Alma 49.1-30. Excessive guru-worship provokes a reaction, a critical, sometimes sceptical attitude from which there must also be a recoil. Only after that can an honourable, honest, and true relationship be established. One should rather object to anyone’s making a cult out of one. Why not respect one’s wish and let one remain what one is—a researcher? Faith in the master is the first step, obedience to one’s injunctions is the next one, devotion toward one is the third step, and remembrance of one’s presence, name or image is the fourth. Such following of the master and practice of one’s teachings will bring one’s graces. #RandolphHarris 23 of 25
Those whose temperament is innately submissive and dependent make better disciples than the others. However, they are less likely to advance father than the others. However, if the teacher must have the capacity to point out the right way, the student, in one’s turn must have the capacity to travel every step of it in thought with one. There are some tremendously difficult problems involved in the highest Quest. The key to these problems must be placed in one’s hands by the teacher. The wisest plan for one, therefore, is to work out in detail and patiently the few hints given by the teacher, to study the books suggested and to plod on the path stringently, thinking of it as a period of patient preparation for the karmic time when one will assuredly receive what one is seeking. This one will get if one has the right mental equipment, if one has expressed the desire for guidance in the right quarters, and also if one recognizes the necessity of serving humanity. You are strong, and greatly to be praised, worthy of sacrifice, Lord of life and death. You are tough, and greatly to be praised, worthy of sacrifice, Lord of life and death. You are fortified, and greatly to be praised, worthy of sacrifice, life and death. You are solid, and great to be praised worthy of sacrifice, Lord of life and death. #RandolphHarris 24 of 25
You who are the sacrifice, you who are the Lord of life and death: Worthy are you, greatly to be praised. Declare His glory among the nations, His marvelous works among the peoples. Great is the Lord highly to be praised; He is to be revered above all who are worshipped as gods. For all the gods of the heathens are things of naught, but the Lord created the Heavens. Honour and majesty are before Him; strength and beauty are in His sanctuary. Ascribe unto the Lord, O families of humankind, ascribe unto the Lord glory and strength. Render unto the Lord the glory due unto His name; with offerings of homage, come into His courts. Let the field and all within it exult; let all the trees of the forest sing before the Lord; before the Lord, as He cometh; He cometh to judge the Earth, to judge the World in righteousness, and the nations by His truth. God is in command, ruling the herds: worthy of worship, worthy of praise. He is our anchor in the forest of spirits, ruling the wilds: worthy of worship, worthy of praise. The Lord of forests is the Lord of the city, King of the Universe, spirits, and Ancestors, king of people in this World and the next: worthy of worship, worthy of praise. #RandolphHarris 25 of 25
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Waiting for the Angel to Stir the Water, I Realized I am Almost a God the Creator—The World I See is My World!
The faces of the past are like leaves that settle to the ground, they may the Earth rich and thick, so that new fruit will come forth every Summer. Radio and television have contributed greatly to the demise of the art of conversation. Scientist have attempted to pin down the difference between the effects of radio and television and have not as yet been able to turn up any solid results. It seems to me that neither radio nor television is an agent of dialogue. They work indirectly. In both of them there is someone on the giving end and someone on the receiving end. There can be no contradictions, no back talk. When the radio or TV is turned on, conversation stops. Radio and TV can create the impression of conversation, but they cannot really make it come about. That, I think, is a privilege reserved for living human beings. The crucial issue is whether radio and television invite us, stimulate us, challenge us to converse or whether they are inimical to the conditions that make conversation possible. However, in that regard radio seems less harmful to me than television. Television encourages passivity, a comfortable consumer mentality, more than any other medium. It is the most successful means we have ever developed to help us “pass time.” However, real conversation demands time. #RandolphHarris 1 of 23
If we pass our time and kill our time, conversation cannot flourish. Radio, if I am seeing things rig, does not exert so strong an attraction. It promotes and demands more alertness, more imagination. It could be, if it wanted to be, an inexhaustible source of material for conversation. It cannot offer conversation itself, but it can offer the stuff of conversation. It can point us toward other, more basic and direct means of communication, calling our attention, say, to the uniqueness and delight of face-to-face conversation. In many cases, when people turn on the radio, they are still free. However, when an individual turns on the TV and there is a program that interests them, they become addicted to them and do not want to move from in front of the screen. With the assistance of radio technology, one can listen to a conversation somewhat in the same way that they listen to someone else speaking on the telephone, and to be honest, it can be much better than the gibberish and chatter coming out of most people’s mouths because there is a topic that is meant to keep people interested. What we hear on the radio is not, of course, as personal as a telephone conversation, but we take both the telephone and radio in stride. We are not fascinated by them, and so I can truly say that we are free either to listen to the radio or not listen to it. #RandolphHarris 2 of 23
My reaction to television is quite different. With television I lose a bit of my freedom. The minute the set is turned on and I see the picture on it, I experience what I would hesitate to call a compulsion but what is certainly a strong impulse or inclination to watch, even if I know intellectually that the program is utter drivel. I do not means to say that everything on television is drivel, some of it is very fascinating and highlights lifestyles we may be interested in, or inform of about myths we what to know about, some people even use television shows like a book club and discuss them so they forego sin by gossiping about real life people. People feel drawn to watch TV because it transports them to other realities they want to explore. Television holds a fascination far greater than that of radio. It exerts a kind of psychological spell that cannot be explained in terms of the content of any particular program. I have often asked myself what this fascination is, and I think it is rooted in some very profound level of our nature: By merely pressing a button, we can summon another World into our living rooms. That appeals to profound magical instincts. With television I become a kind of god. I can get rid of the reality I actually live with, and in its place I can create a new reality that appears when I press the button. #RandolpHarris 3 of 23
I am almost God the Creator. The World I see is my World. That reminds me of a story that not only illustrates this point vividly but also has the advantage of being true. A father and his six-year-old son were riding in the family car on a rainy, stormy day. They had a flat tire and had to stop to change it. Given the weather, that was a thoroughly unpleasant task, and the boy said to his father, “Daddy, can we not change to a different channel?” that is the way the child saw the World. If this one does not suit me, I will switch to another one. My wife recently read a novel by a Polish author and then told me a story, which I found utterly intriguing. The novel tells about the son of a very wealthy and eccentric man. The body grows up in his parental house but in total isolation. All he has available to him is a television set. He leaves it on all day, and he thinks that what he sees on it is reality (acute television intoxication). The young man never says a word, cannot say a word, because he knows nothing. All he can do is watch, because for him the World is nothing but a television show. However, precisely because he says nothing and because he eventually winds up in the house of one of the most powerful men in America, people think he must be terribly important. Pretty soon everyone knows his name, and in the end he is nominated for president because he never says anything and has not any opinions at all. #RandolphHarris 4 of 23
This story illustrates just what I have been talking about. Reality and what we see in television have become one, and I think that this experience of being able to press a button and makes another World become a reality is—as you have said—a profound, atavistic experience and one that we find incredibly seductive. That is why television has no need, as it were, to offer anything “good.” Its appeal lies in the very nature of the medium. People are drawn to it the way they are to shooting star or to any other exciting spectacle—where they can remain spectators and are in no way prepared to take any action themselves. The flip side of this illusion of power (that can be had by pressing a button) is, then, total passivity. With radio, the possibility still remains that listening can be a kind of response, a predisposition to activity that should not be confused with merely waiting for enlightenment. Television has brought about drastic changes in our listening habits. Now that television has gotten people of the habit of attending to anything fully and closely, we can no longer assume that we have our listeners’ attention. Television has reduced radio to a more modest role. Indeed, radio hardly qualifies as a mass medium any more—a situation for which we should perhaps be grateful. #RandolphHarris 5 of 23
Should not radio therefore be defining new tasks for itself that will take into account these differences we have been discussing here? I know that South German Radio has offered an extensive series of programs covering subjects ordinarily treated in university courses. The language has been somewhat simpler perhaps, but that is all to the good. (If instructors used simpler language to convey more content, it would be an improvement in our university courses.) This, it seems to me, is an admirable task for radio and one in which it can fill a significant educational role. It is remarkable with how little concentration people think, live, and work these days. Work is so fragmented and shattered that concentration is usually only mechanical and partial. We rarely encounter that full concentration that involves the whole person. A worker on an assembly line who has to tighten the same screw over and over again needs a certain kind of concentration is usually only mechanical and partial. We rarely encounter that full concentration that involves the whole person. A worker on an assembly line who has to tighten the same screw over and over again needs a certain kind of concentration to keep up one’s pace, but this type of concentration is capable of listening without one’s thoughts wandering off; one will not try to do five things at once because one cannot find any one thing that really satisfies one. #RandolphHarris 6 of 23
And, of course, without concentration we cannot accomplish anything. Everything we do without concentration will have little value. If concentration is lacking, our activities will not provide us or anyone else with satisfaction. That holds true for all of us, not just for great artist or scientist. I now turn to the notion of reflective equilibrium. The need for this idea arises as follows. According to the provisional aim of mortal philosophy, one might says that justice as fairness is the hypothesis that the principles which would be chosen in the original position are identical with those that match our considered judgments and so these principles describe our sense of justice. However, this interpretation is clearly oversimplified. In describing our sense of justice an allowance must be made for the likelihood that considered judgments are no doubt subject to certain irregularities and distortions despite the fact that they are rendered under favourable circumstances. When a person is presented with an intuitively appealing account of one’s sense of justice (one, say, which embodies various reasonable and natural presumptions), one may well revise one’s judgments to conform to its principles even though the theory does not fit one’s existing judgments exactly. #RandolphHarris 7 of 23
One is especially likely to do this if one can find an explanation for the deviations which undermines one’s confidence in one’s original judgments and if the conception presented yields a judgment which one finds one can now accept. From the standpoint of moral philosophy, the best account of a person’s sense of justice is not the one which fits one’s judgments prior to one’s examining any conception of justice, but rather the one which matches one’s judgments in reflective equilibrium. As we have seen, this state is one reached after a person has weighed various proposed conceptions and one has either revised one’s judgments to accord with one of them or held fast to one’s initial convictions (and the corresponding conception). The notion of reflective equilibrium introduces some complications that call for comment. For one thing, it is a notion characteristic of the study of principles which govern actions shaped by self-examination. Moral philosophy is Socratic: we may wan to change our present considered judgments once their regulative principles are brought to light. And we may want to do this even though these principles are a perfect fit. A knowledge of these principles may suggest further reflections that lead us to revise our judgments. #RandolphHarris 8 of 23
This feature is not peculiar though to moral philosophy, or to the study of other philosophical principles such as those of induction and scientific method. For example, while we may not expect a substantial revision of our sense of correct grammar in view of a linguistic theory the principles of which seem especially natural to us, such as change is not inconceivable, and no doubt our sense of grammaticalness may be affected to some degree anyway by this knowledge. However, these is a contrast, say, with physics. To take an extreme case, if we have an accurate account of motions of the Heavenly bodies that we do not find appealing, we cannot alter these motions to conform to a more attractive theory. It is simply good fortune that the principles of celestial mechanics have their intellectual beauty. There are, however, several interpretations of reflective equilibrium. For the nation varies depending upon whether one is to be presented with only those descriptions which more or less match one’s existing judgments except for minor discrepancies, or whether one is to be presented with all possible descriptions to which one might plausibly conform one’s judgements together with all relevant philosophical arguments for them. #RandolphHarris 9 of 23
In the first case we would be describing a person’s sense of justice more or less as it is although allowing for the smoothing out of certain irregularities; in the second case a person’s sense of justice may or may not undergo a radical shift. Clearly it is the second kind of reflective equilibrium that one is concerned with in moral philosophy. To be sure, it is doubtful where one can ever reach this state. For even if the idea of all possible descriptions and of all philosophically relevant arguments is well-defined (which is a questionable one), we cannot examine each of them. The most we can do is to study the conceptions of justice known to us through the tradition of moral philosophy and any further ones that occur to us, and then to consider these. This is pretty much what I shall do, since in presenting justice as fairness I shall compare its principles and arguments with a few other familiar views. In light of these remarks, justice as fairness can be understood as saying that the two principles previously mentioned would be chosen in the original position in preference to other traditional conceptions of justice, for example, those of utility and perfection; and that these principles give a better match with our considered judgments on reflection than these recognized alternatives. Thus justice as fairness moves us closer to the philosophical ideal; it does not, of course, achieve it. #RandolphHarris 10 of 23
This explanation of reflective equilibrium suggests straightway a number of further questions. For example, does a reflective equilibrium (in the sense of the philosophical ideal) exist? If s, is it unique? Even if it is unique, can it be reached? Perhaps the judgments from which we begin, or the course of reflection itself (or both), affect the resting point, if any, that we eventually achieve. It would be useless, however, to speculate about these matters here. They are far beyond our reach. I shall not even ask whether the principles that characterize one person’s considered judgments are the same as those that characterize another’s. I shall take for granted that these principles are either approximately the same for persons whose judgments are in reflective equilibrium, or if not, that their judgments divide along a few lines represented by the family of traditional doctrines that I shall discuss. (Indeed, one person may find oneself torn between opposing conceptions at the same time.) If human’s conceptions of justice finally turn out to differ, the ways in which they do is a matter of first importance. Of course we cannot know how these conceptions vary, or even whether they do, until we have a better account of their structure. #RandolphHarris 11 of 23
And this we now lack, even in the case of one human, or homogeneous group of humans. Here too there is likely to be a similarity with linguistics: if we can describe one person’s sense of grammar we shall surely know many things about the general structure of language. Similarly, if we should be able to characterize one (educated) person’s sense of justice, we would have a good beginning toward a theory of justice. We may suppose that everyone has in oneself the whole form of a moral conception. So for the purposes of this essay, the views of the reader and the author are the only ones that count. The opinions of others are useful only to clear our own heads. I wish to stress that a theory of justice is precisely that, namely, theory. It is a theory of the moral sentiments (to recall an eighteenth-century title) setting out the principles governing our moral powers, or, more specifically, our sense of justice. These is a definite if limited class of facts against which conjectured principles can be checked, namely, our considered judgments in reflective equilibrium. A theory of justice is subject to the same rules of method as other theories. Definitions and analyses of meaning do not have a special place: definition is but one device used in setting up the general structure of theory. #RandolphHarris 12 of 23
Once the whole framework is worked out, definitions have no distinct status and stand or fall with the theory itself. In any case, it is obviously impossible to develop a substantive theory of justice founded solely on truths of logic and definition. The analysis of moral concepts and the a priori, however traditionally understood, is too slender a basis. Moral philosophy must be free to use contingent assumptions and general facts as it pleases. There is no other way to give an account of our considered judgments in reflective equilibrium. This is the conception of the subject adopted by most classical British writers through Sidgwick. I see no reason to depart from it. I believe that his view goes back in its essentials to Aristotle’s procedure in the Nicomachean Ethics. And Sidgwick thought of the history of moral philosophy as a series of attempts to state in full breadth and clearness those primary intuitions of Reason, by the scientific application of which the common moral thought of humankind may be at once systematized and corrected. He takes for granted that philosophical reflection will lead to revisions in our considered judgments, and although there are elements of epistemological intuitionism in his doctrine, these are not given much weight when unsupported by systematic considerations. #RandolphHarris 13 of 23
Moreover, if we can find an accurate account of our moral conceptions, then questions of meaning and justification may prove much easier to answer. Indeed some of them may no longer be real questions at all. Note, for example, the extraordinary deepening of our understanding of the meaning and justification of statements in logical and mathematics made possible by developments since Frege and Cantor. A knowledge of the fundamental structures of logic ad set theory and their relation to mathematics has transformed the philosophy of these subjects in a way that conceptual analysis and linguistic investigations never could. One has only to observe the effect of the division of theories into those which are decidable and complete, undecidable yet complete, and neither complete no decidable. The problem of meaning and truth in logic and mathematics is profoundly altered by the discovery of logical systems illustrating these concepts. Once the substantive content of moral conceptions is better understood, a similar transformation may occur. It is possible that convincing answers to questions of the meaning of justification or moral judgments can be found in no other way. #RandolphHarris 14 of 23
I wish, then, to stress the central place of the study of out substantive moral conceptions. However, the corollary to recognizing their complexity is accepting the fact that our present theories are primitive and have great defect. We need to be tolerant of simplifications if they reveal and approximate the general outlines of our judgments. Objections by way of counterexamples are to be made with care, since these may tell us only what we know already, namely that our theory is wrong somewhere. The important thing is to find out how often and how far it is wrong. All theories are presumably mistaken in places. The real question at any given time is which of the views already proposed is the best approximation overall. To ascertain this some grasp of the structure of rival theories is surely necessary. It is for this reason that I have tried to classify and to discuss conceptions of justice by reference to their basic intuitive ideas, since these disclose the main difference between them. In presenting justice as fairness I shall contrast it with utilitarianism. I do this for various reasons, partly as an expository device, partly because the several variants of the utilitarian view have long dominated our philosophical tradition and continue to do so. And this dominance has been maintained despite the persistent misgivings that utilitarianism so easily arouses. #RandolphHarris 15 of 23
The explanation for this peculiar state of affairs lies, I believe, in the fact that no constructive alternative theory has been advanced which has the comparable virtues of clarity and system and which at the same time allays these doubts. Intuitionism is not constructive, perfectionism is unacceptable. My conjecture is that the contract doctrine properly worked out can fill this gap. I think justice as fairness an endeavor in this direction. Of course the contract theory as I shall present it is subject to the strictures that we have just noted. It is no exception to the primitiveness that marks existing moral theories. It is disheartening, for example, how little can now be said about priority rules; and while a lexical ordering may serve fairly well for some important cases, I assume that it will not be completely satisfactory. Nevertheless, we are free to use simplifying devices, and this I have often done. We should view a theory of justice as a guiding framework designed to focus our moral sensibilities and to put before our intuitive capacities more limited and manageable questions for judgment. The principles of justice identify certain considerations as morally relevant and the priority rules indicate the appropriate precedence when these conflict, while the conception of the original position defines the underlying idea which is to inform our deliberations. #RandolphHarris 16 of 23
If the scheme as a whole seems on reflection to clarify and to order our thoughts, and if it tends t reduce disagreements and to bring divergent convictions more in line, then it has done all that one may reasonably ask. Understood as parts of a framework that does indeed seem to help, the numerous simplifications may be regarded as provisionally justified. However, achieving this new vision of oneself—of who one would be—must not be presumed to be a mere snap of the fingers. It will require genuine openness to radical change in oneself, careful and creative instruction, and abundant supplies of divine grace. For most people all of this only comes to them after they reach the lowest level of their lives or the worst point of a decline, and discover the total hopelessness of being who they are. Most people cannot envision who they would be without the fears, angers, lusts, power ploys, and woundedness with which they have lived so long. They identify with their habit-worn feelings. When Jesus said to the man by the pool of Bethesda, waiting for the angel to stir the waters, “Wilt thou be made whole?” he was not just passing the time of day (John 5.6). #RandolphHarris 17 of 23
We are not told how old he was, but this man had been in his impotent condition for thirty-eight years! If made whole, he would have to deal with a career change of immense proportions. To all his relatives and acquaintances he would no longer be “the one whom we take to the pool every day to wait for the angel.” He would now be…What? Who? How would he identify himself? How would be now relate to others and they to him? He might even have to get a job. Doing what? However, really, this man’s problems was nothing compared to an individual undergoing the transformation of his feelings (emotions, sensations, desires) from those he learned in the home, school, and playground as he grew up to those that characterize the inner beings of Jesus Christ. He is not no to be one who will spend hours watching TV, listening to the radio, fantasizing sensual indulgence or revenge, or who will try to dominate or injure others in attitude, word, or deed. He will no repay evil for evil—push for push, blow for blow, taunt for taunt, hatred for hatred, contempt for contempt. He will not be always on the hunt to satisfy his lust of the flesh, lust of the eyes, and pride of life (1 John 2.16). #RandolphHarris 18 of 23
No wonder he has no real ideal who he will be; and he must content himself with the mere identity: “apprentice of Jesus.” That is the starting point from which his new identity will emerge, and it is in fact powerful enough to bear the load. “Behold, now it came to pass that the people of Nephi were exceedingly rejoiced, because the Lord had again delivered them out of the hands of their enemies; therefore they gave thanks unto the Lord their God; yea, and they did fast much and pray much, and they did worship God; yea, and they did fast much and pray much, and they did worship God with exceedingly great joy. And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi, that Alma came unto his son Helaman and said unto him: Believest thou the words which I spake unto thee concerning those records which have been kept? And Helaman said unto him: Yea, I believe. And Alma said again: Believest thou in Jesus Christ, who shall come? And he said: Yea, I believe all the words which thou has spoken. And Alma said unto him again: Will ye keep my commandments? And he said: Yea, I will keep thy commandments with all my heart. Then Alma said unto him: Blessed art thou; and the Lord shall prosper thee in this land. #RandolphHarris 19 of 23
“However, behold, I have somewhat to prophesy unto thee; but what I prophesy unto thee ye shall not make known; yea, what I prophesy unto thee shall not be made known, even until the prophecy is fulfilled; therefore write the words which I shall say. And these are the words: Behold, I perceive that this very people, the Nephites, according to the spirit of revelation which is in me four hundred years from the time that Jesus Christ shall manifest himself unto them, shall dwindle in unbelief. Yea, and then shall they see wars and pestilences, yea, famines and bloodshed, even until the people of Nephi shall become extinct—yea, and this because they shall dwindle in unbelief and fall into the works of darkness, and lasciviousness, and all manner of iniquities; yea, I say unto you, that because they shall sin against so great light and knowledge, yea, I say unto you, that from that day, even the fourth generation shall not pass away before this great iniquity shall come. And when that great day cometh, behold, the time very soon cometh that those who are now, or the seed of those who are no numbered among the people of Nephi, shall no more be numbered among the people of Nephi. #RandolphHarris 20 of 23
“However, whosoever remaineth, and is not destroyed in that great and dreadful say, shall be numbered among the Lamanites, and shall become like unto them, all, save it be a few who shall be called the disciples of the Lord; and them shall the Lamanites pursue even until they shall become extinct. And now, because of iniquity, this prophecy shall be fulfilled. And now it came to pass that after Alma had said these things to Helaman, he blessed him, and also his other sons; and he also blessed the Earth for the righteous sake. And he said: Thus saith the Lord God—Cursed shall be the land, yea, this land, unto every nation, kindred, tongue, and people, unto destruction, which do wickedly, when they are fully ripe; and as I have said so shall it be; for this is the cursing and the blessing of God upon the land, for the Lord cannot look upon sin with the least degree of allowance. And now, when Alma has said these words he blessed the church, yea, all those who should stand fast in the faith from that time henceforth. And when Alma had done this he departed out of the land of Zarahemla, as if to go into the land of Melek. And it came to pass that he was never heard of more; as to his death or burial we know not of. #RandolphHarris 21 of 23
“Behold, this we know, that he was a righteous man; and the saying when abroad in the church that he was taken up by the Spirit, or buried by the hand of the Lord, even as Moses. However, behold, the scripture saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial. And now it came to pass in the commencement of the nineteenth year of the reign of the judges over the people of Nephi, that Helaman went forth among the people to declare the word unto them. For behold, because of their wars with the Lamanites and the many little dissensions and disturbances which had been among the people, it became expedient that the word of God should be declared among them, yea, and that a regulation should be made throughout the church. Therefore, Helaman and his brethren went forth to establish the church again in all the land, yea, in every city throughout all the land which was possessed by the people of Nephi. And it came to pass that they did appoint priests and teachers throughout all the land, over all the churches. And now it came to pass that after Helaman and his brethren had appointed priests and teachers over the churches that there arose a dissension among them, and they would not give heed to the words of Helaman and his brethren. #RandolphHarris 22 of 23
“However, they grew proud, being lifted up in their hearts, because of their exceedingly great riches; therefore they grew rich in their own eyes, and would not give heed to their words, to walk uprightly before God,” reports Alma 45.1-24. Most High, from all directions about me, the spirits are praying. The spirits of east and south are praying. The spirits of west and north are praying. The spirits below and above are praying. The spirits are praying with me. We all together are praying to you, Ancient one. Please open Heaven’s door. Looking out at my yard, I see a leaf falling from a tree, and I raise a prayer of awe for God who caused such a marvel to me. This is a sign of the necessity of Grace, the Fatherly tenderness of God, the might of the all-prevailing Name; which are never weak, never diluted, never drawling, never ill-arranged, never provocation to listlessness; which exhibit an exquisite skill of antithesis and a rhythmical harmony which he ear is loth to lose. With a marvellous flexibility, my Lord, thank you for accepting all of your children with all of the different conditions of the human spirit. This is an example of a rich variety of construction, subject to a general law of threefold division. We give glory to God, Jesus Christ, and the Holy Spirit. #RandolphHarris 23 of 23
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I Feared Dying, Not Because of Death, but Because it Would End My Career!
People talk about what they do all day and how they feel about what they do. Every society faces not merely a succession of probable futures, but an array of possible futures, and a conflict over preferable futures. The pace of events is moving so fast that unless we can find some way to keep our sights on tomorrow, we cannot expect to be in touch with today. Millions of people regard their work as something they must bear, a living indignity. Their feelings are not without precedent. A dark could of dissatisfaction blankets today’s work force. For the overwhelming majority, work is dull and meaningless. This pervasive discontent has spawned the paradoxical problems of laziness on the one hand and overwork on the other. Twenty five percent of employees gives one’s best effort on the job, and about twenty percent of the average worker’s time is wasted, thus producing, in effect, a four-day work week. However, sloth is an epidemic, so is over overwork. Moonlighting is a way of life for a substantial part of our work force. When the workers at a rubber manufacturing plant in Akron, Ohio USA, were given six-hour workdays—and over half of them took on a second full- or part-time job—this was a classic illustration! #RandolphHarris 1 of 25
The managerial counterpart to workers’ moonlighting is the workaholism of those who sublimate everything—family, leisure, friends, church—to career. The depths to which careerism can go is chronicled and is extreme but not an uncommon expression when a man confessed he feared dying, not because of death, but because it would end his career. This mind-set has produced an unending list of shallow folk-religion epigrams which tout the requisite qualities of successful careers: discipline—creativity is two percent inspiration and ninety eight percent perspiration; goals—if you aim at nothing, you will hit it every time; savvy—success in life some not from holding a good hand, but from playing a poor hand well; perseverance—tough times never last, but tough people do; vision—some people dream dreams and ask, Why? I dream dreams and ask, Why not?; self-confidence—believe in God, and you are halfway there; believe in yourself, and you are three-quarters there. The careerists who espouse the hubris of these credos wrongly think themselves heirs of the Protestant work ethic, but they are anything but that, as we shall see. This delusion takes on personally tragic dimensions, because surveys have indicated that the work ethics of Christians and non-Christians are virtually identical. #RandolphHarris 2 of 25
At church they swear allegiance to values informed by creeds and Scriptures. However, at work they bow to idols of expedience and career success. Moral camouflage has become de rigueur (required by etiquette or current fashion) in the workplace. The plain truth is, many Christian humans miserably fail in their work ethics either because of sloth or overwork or, ironically, both. What we need is a work ethic which is informed by God’s Word and religiously lived out in the workplace and the Church. The reason this is so important is that most of us spend eight to twelve of our sixteen waking hours at work five or six days a week. So how we work not only reveals who we are, but determines what we are. The Christian discipline of work must be observed de rigueur wherever God has placed us. “Moreover the law entered, that the offence might abound. However, where in abounded, grace did much more abound,” reports Romans 5.20. Thee words of Paul summarize his apostolic experience, his religious message as a whole, and the Christian understanding of life. To discuss theses words, or to make them the text of even several sermons, has always seemed impossible to me. I have never dared to use them before. #RandolphHarris 3 of 25
However, something has driven me to consider these words during the past few months, a desire to give witness to the two facts which appeared to me, in hour of retrospection, as the all-determining facts of our life: the abounding sin and the greater abound of grace. There are few words more strange to most of us than “sin” and “grace.” They are strange, just because they are so well-known. During the centuries they have received distorting connotations, and have lost so much of their genuine power that we must seriously ask ourselves whether we should use them at all, or whether we should discard them as useless tools. However, there is a mysterious fact about the great words of our religious tradition: they cannot be replaced. All attempts to make substitutions, including those I have tried myself, have failed to convey the reality that was to be expressed; they have led to shallow and important talk. There are no substitutes for words like “sin” and “grace”. However, there is a way of rediscovering their meaning, the same way that leads us down into the depths of our human existence. In that depth these words were conceived; and there they gained power for all ages; there they must be found again by each generation, and by each of us for ourselves. #RandolphHarris 4 of 25
Let us therefore try to penetrate the deeper levels in our life, in order to see whether we can discover in them the realities of which our text speaks. It seems desirable at this point, in order to prevent misunderstanding to discuss briefly the nature of moral theory. I shall do this by explaining in more detail the concept of a considered judgment in reflective equilibrium and the reasons for introducing it. Let us assume that each person beyond a certain age and possessed of the requisite intellectual capacity develops a sense of justice under normal social circumstances. We acquire a skill in judging things to be just and unjust, and in supporting these judgments by reasons. Moreover, we ordinarily have some desire to act in accord with there pronouncements and expect a similar desire on the part of others. Clearly this moral capacity is extraordinarily complex. To see this suffices to note the potentially infinite number and variety of judgments that we are prepared to make. The fact that we often do not know what to day, and sometime find our minds unsettled, does not detract from the complexity of the capacity we have. Now one may think of moral philosophy at first (and I stress the provisional nature of the view) as the attempt to describe our moral capacity; or, in the present case, one may regard a theory of justice. #RandolphHarris 5 of 25
This enterprise is very difficult. For by such a description is not meant simply a list of the judgments on institutions and actions that we are prepared to render, accompanied with supporting reasons when these are offered. Rather, what is required is a formulation of a set of principle which, when conjoined to our beliefs and knowledge of the circumstances, would lead is to make these judgements with their supporting reasons were we to apply these principles conscientiously and intelligently. A conception of justice characterizes our moral sensibility when the everyday judgments we do make are in accordance with its principles. These principles can serve as part of the premises of an argument which arrives at the matching judgments. We do not understand our sense of justice until we know in some systematic way covering a wide range of cases what these principles are. Only a deceptive familiarity with our everyday judgments and our natural readiness to make them could conceal the fact that characterizing our moral capacities is an intricate task. The principles which describe them must be presumed to have a complex structure, and the concepts involved will require a serious study. #RandolphHarris 6 of 25
A useful comparison here is with the problem of describing the sense of grammaticalness that we have for the sentences of our native language. In this case the aim is to characterize the ability to recognize well-formed sentences by formulating clearly expressed principles which make the same discrimination as the native speaker. This is a difficult undertaking which, although still unfinished, is known to require theoretical constructions that far outrun the ad hoc precepts of our explicit grammatical knowledge. A similar situation presumably holds in moral philosophy. There is no reason to assume that our sense of justice can be adequately characterized by familiar common-sense precepts, or derived from the more obvious learning principles. A correct account of moral capacities will certainly involve principles and theoretical constructions which go much beyond the norms and standards cited in everyday life; it may eventually require fairly sophisticated mathematics as well. This is to be expected, since on the contract view theory of justice is part of the theory of rational choice. Thus the idea of the original position and of an agreement on principles there does not seem too complicated or unnecessary. Indeed, these notions are rather simple and can serve only as a beginning. #RandolphHarris 7 of 25
So far, though, I have not said anything about considered judgments. Now, as already suggested, they enter as those judgments in which our moral capacities are most likely to be displayed without distortion. Thys in deciding which of our judgement to take into account we may reasonably select some and exclude others. For example, we can discard those judgments made with hesitation, or in which we have little confidence. Similarly, those given when we are upset or frightened, or when we stand to gain one way or the other can be left aside. All these judgments are likely to be erroneous or to be influenced by an excessive attention to our own interests. Considered judgements are simply those rendered under conditions favourable to the exercise of the sense of justice, and therefore in circumstances where the more common excuses and explanations making a mistake do not obtain. The person making the judgment is presumed, then, to have the ability, the opportunity, and the desires to reach a correct decision (or at least, not the desire not to). Moreover, the criteria that identify these judgments are not arbitrary. They are, in fact, similar to those that single out considered judgments of any kind. #RandolphHarris 8 of 25
And once we regard the sense of justice as a mental capacity, as involving the exercise of thought, the relevant judgments are those given under conditions favourable for deliberating and judgment in general. Have the people of our time still a feeling of sin? Do they, and do we, still realize that sin does not mean an immoral act, that “sin” should never be used in the plural, and that not our sins, but rather our sin is the great, all-pervading problem of our life? Do we still know that it is arrogant and erroneous to divine humans by calling some “sinners” and others “righteous”? For by way of such a division, we can usually discover that we ourselves do not quite belong to the “sinners”, since we have avoided heavy sins, have made some progress in the control of this or that sin, and have been even humble enough not to all ourselves “righteous”. Are we still able to realize that this kind of thinking and feeling about sin is far removed from what the great religious tradition, both within and outside the Bible, has meant when it speaks of sin? I should like to suggest another word to you, not as a substitute for the word “sin”, but as a useful clue in the interpretation of the word “sin”: “separation”. #RandolphHarris 9 of 25
Separation is an aspect of the experience of everyone. Perhaps the word “sin” has the same root as the word “asunder”. In any case, sin is separation. To be in the state of sin is to be in the state of separation. And separation is threefold: there is separation among individual lives, separation of humans from oneself, and separation of all humans from the Ground Being. This three-fold separation constitutes the state of everything that exists; it is a universal fact; it is the fate of every life. And it is our human fate in a very special sense. For we as humans know that we are separated. We not only suffer with all other creatures because of the self-destructive consequences of our separation, but also know why we suffer. We know that we are estranged from something to which we really belong, and with which we should be united. We know that the fate of separation is not merely a natural event like a flash of sudden lightening, but that it is an experience in which we actively participate, in which our whole personality is involved, and that, as fate, it is also guilt. Separation which is fate and guilt constitutes the meaning of the word “sin”. It is this which is the state of our entire existence, from its very beginning to its very end. Such separation is prepared in the mother’s womb, and before that time, in every preceding generation. #RandolphHarris 10 of 25
Separation is manifest in the special actions of our conscious life. It reached beyond our graves into all succeeding generations. It is our existence itself. Existence is separation! Before sin is an act, it is a state. We can say the same thing about grace. For sin and grace are bound to each other. We do not even have a knowledge of sin unless we have already experienced the unity of life, which is grace. And conversely, we could not grasp the meaning of grace without having experienced the separation of life, which is sin. Grace is just as difficult to describe as sin. For some people, grace is the willingness of a divine king and a father to forgive over and again the foolishness and weakness of his subjects and children. We must reject such a concept of grace; for it is a merely childish destruction of a human dignity. For others, grace is a magic power in the dark places of the soul, but a power without any significance for practical life, a quickly vanishing and useless idea. For others, grace is the benevolence that we may find beside the cruelty and destructiveness in life. However, it does not mater whether we say “life goes on”, or whether we say “there is grace in life”; if grace means no more than this, the word should, and will, disappear. For other people, grace indicates the gifts that one has received from nature or society, and the power to do good things with the help of those gifts. #RandolphHarris 11 of 25
However, grace is more than gifts. In grace something is overcome; grace occurs “in spite of” something; grace occurs in spite of separation and estrangement. Grace is the reunion of life with life, the reconciliation of the self with itself. Grace is the acceptance of that which is rejected. Grace transforms fate into a meaningful destiny; it changes guilt into confidence and courage. There is something triumphant in the word “grace”: in spite of the abounding of sin grace abounds much more. Implicit in the emphasis of orthodox psychotherapy is the point of view that the neurotic is a person who once had a problem, and that the resolution of this past problem is the goal of psychotherapy. The whole approach to treatment through memory and the past indicates this assumption, which runs directly counter to everything we observe about neurosis and the neurotic. The neurotic is not merely a person who once had a problem, one is a person who has a continuing problem, here and now, in the present. Although it may well be that one is acting the way one is today “because” of things that happened to one in the past, one’s difficulties today are connected with the ways one is acting today. One cannot get along in the present, and unless one learns how to deal with problems as they arise, one will not be able to get along in the future. #RandolphHarris 12 of 25
The goal of therapy is to reunite the individual with one’s soul and give one the means with which one can solve one’s present problems and any that may arise tomorrow or next years. That tool is self-support, and this one achieves by dealing with oneself and one’s problems with all the means presently at one’s command, right now. If one can become truly aware at every instant of oneself and one’s actions on whatever level—fantasy, verbal or physical—one can see how one is producing one’s difficulties, one can see what one’s present difficulties are, and one can help oneself to solve them in the present, in the here and now. Each one the individual solves makes easier the solution for the next, for every solution increases one’s self-support. It is usual for humans, in such difficulties, to have resource to some invisible intelligent principle, as the immediate cause of that event, which surprises them, and which they think, cannot be accounted for from the common powers of nature. However, philosophers, who carry their scrutiny a little farther, immediately perceive, that, even in the most familiar events, the energy of the cause is as unintelligible as in the most unusual, and that we only learn by experience the frequent conjunctions of objects, without being ever able to comprehend any thing like connection between them. #RandolphHarris 13 of 25
Here then, many philosophers think themselves obliged by reason to have recourse, on all occasions, to the same principle, which the vulgar never appeal to but in cases, that appear miraculous and supernatural. They acknowledge mind and intelligence to be, not only the ultimate and original cause of all things, but the immediate and sole cause of every event, which appears in nature. They pretend, that those objects, which are commonly denominated causes, are in reality nothing but occasions; and that the true and direct principle of every effect is not any power or force in nature, but a volition of the Supreme Being, who wills, that such particular objects should, forever, be conjoined with each other. Instead of saying, that one billiard-ball moves another, by a force, which it has derived from the author of nature; it is the Deity oneself, they say, who, by particular volition, moves the second ball, being determined to this operation by the impulses of the first ball; in consequence of those general laws, which one has laid down to oneself in the government of the Universe. However, philosophers advancing still in their enquiries, discover, that, as we are totally ignorant of the power, on which depends the mutual operation of bodies, we are no less ignorant of that power, on which depends the operation of mind on body, or of body on mind. #RandolphHarris 14 of 25
Nor are we able, either from our senses or consciousness, to assign the ultimate principle in one cause, more than the other. The same ignorance, therefore, reduces them to the same conclusions. They assert, that the Deity is the immediate cause of the union between soul and body; and that they are not the organs of sense, which, being agitated by external objects, produce sensations in the mind; but that it is a particular volition of our omnipotent Maker, which excites such sensation, in consequence of such a motion in the organ. In like manner, it is not any energy in the will, that produces local motion in our members: It is God himself, who is pleased to second our will, in itself impotent, and to command that motion, which we erroneously attribute to our own power and efficacy. Nor do philosophers stop at this conclusion. They sometimes extend the same inference to the mind itself, in its internal operations. Our mental vision or conception of ideas is nothing but a revelation made to us by our Maker. When we voluntarily turn our thought to any object, and rise up its image in the fancy; it is not the will which crates the idea: It is the Universal Creator, who discover it to the mind, and renders it present to us. “And now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them. And Alma, also, himself, could not rest, and he also went forth. #RandolphHarris 15 of 25
“Now we shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order of God by which they were called. And now I return to an account of the wars between the Nephites and the Lamanites, in the eighteenth year of the reign of the judges. For behold, it came to pass that the Zoramites became Lamanites; therefore, in the commencement of the eighteenth year the people of the Nephites saw that the Lamanites were coming upon them; therefore they made preparations for war; yea, they gathered together their armies in the land of Jershon. And it came to pass that the Lamanites came with their thousands; and they came into the land of Antionum, which is the land of the Zoramites; and a man by the name of Zerahemnah was their leader. And now, as the Amalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed chief captains over the Lamanites, and they were all Amalekites and Zoramites. Now this he did that he might preserve their hatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs. #RandolphHarris 16 of 25
“For behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into bondage. And now the design of the Nephites was to support their lands, and their houses, and their wives, and their children, that they might preserve them from the hands of their enemies; and also that they might preserve their rights and their privileges, yea, and also their liberty, that they might worship God according to their desires. For they knew that if they should fall into the hands of the Lamanites, that whosoever should worship God in spirit and in truth, the true and the living God, the Lamanites would destroy. Yes, and they also knew the extreme hatred of the Lamanites towards their brethren, who were the people of Anti-Nephi-Lehi, who were called the people of Ammon—and they would not take up arms, yea, they had entered into a covenant and they would not break it—therefore, if they should fall into the hands of the Lamanites they would be destroyed. And the Nephites would not suffer that they should be destroyed; therefore they gave them lands for their inheritance. #RandolphHarris 17 of 25
“And the people of Ammon did give unto the Nephites a large portion of their substance to support their armies; and thus the Nephites were compelled, alone, to withstand against the Lamanites, who were a compound of Laman and Lemuel, and the sons of Ishmael, and all those who had dissented from the Nephites, who were Amalekites and Zoramites, and the descendants of the priests Noah. Now those descendants were as numerous, nearly, as were the Nephites; and this the Nephites were obliged to contend with their brethren, even unto bloodshed. And it came to pass as the armies of the Lamanites had gathered together in the land of Antionum, behold, the armies of the Nephites were prepared to meet them in the land of Jershon. Now, the leader of the Nephites, or the man who has been appointed to be the chief captain over the Nephites—now the chief captain took the command of all the armies of the Nephites—and his name was Moroni; and Moroni took all the command, and the government of their ways. And he was only twenty and five years old when he was appointed chief captain over the armies of the Nephites. And it came to pass that he met the Lamanites in the borders of Jershon, and his people were armed with swords, and with cimeters, and all manner of weapons of war. #RandolphHarris 18 of 25
“And when the armies of the Lamanites saw that the people of Nephi, or that Moroni, has prepared his people with breastplates and with arm-shields, yea, and also shields to defend their heads, and also they were dressed with thick clothing—now the army of Zerahemnah was not prepared with any such thing; they had only their swords and their cimeters, their bows and their arrows, their stones, and their slings; and they were naked, save it were a skin which was girded about their loins; yea, all were naked, save it were the Zoramites, and the Amalekites. However, they were not armed with breastplates, nor shields—therefore, they were exceedingly afraid of the armies of the Nephites because of their armour, notwithstanding their number being so much greater than Nephites. Behold, not it came to pass that they durst not come against the Nephites in the borders of Jerson; therefore they departed out of the land of Antionum into the wilderness, and took their journey around about in the wilderness, away by the head of the river Sidon, that they might come into the land of Manti and take possession of the land; for they did not suppose that the armies of Moroni would know whither they had gone. #RandolphHarris 19 of 25
“However, it came to pass, as soon as they had departed into the wilderness Moroni sent spies into the wilderness to watch their camp; and Moroni, also, knowing of the prophecies of Alma, sent certain humans unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites. And it came to pass that the word of the Lord came unto Alma, and Alma informed the messengers of Moroni, that the armies of the Lamanites were marching round about in the wilderness, that they might come over into the and of Manti, that they might commence an attack upon the weaker part of the people. And those messengers went and delivered the message unto Moroni. Now Moroni, leaving a part of his army in the land of Jershon, lest by any means a part of the Lamanites should come into that land and take possession of the city, took the remaining part of his army and marched over into the land of Manti. And he caused that all the people in that quarter of the land should gather themselves together to battle against the Lamanites, to defend their lands and their country, their rights and their liberties; therefore they were prepared against the time of the coming of the Lamanites. #RandolphHarris 20 of 25
“And it came to pass that Moroni caused this his army should be secret in the valley which was near the bank of the river Sidon, which was on the west of the river Sidon in the wilderness. And Moroni placed spies round about, that he might know when the camp of the Lamanites should come. And now, as Moroni knew the intention of the Lamanites, that it was their intention to destroy their brethren, or to subject them and bring them into bondage that they might establish a kingdom unto themselves over all the land; and he also knowing that it was the only desire of the Nephites to preserve their lands, and their liberty, and their church, therefore he thought it no sin that he should defend them by stratagem; therefore, he found by his spies which course the Lamanites were to take. Therefore, he divided his army and brought a part over into the valley, and concealed them on the east, and on the south of the hill Riplah; and the remainder he concealed in the west valley, in the west of the river Sidon, and so down into the borders of the land of Manti. And thus having placed his army according to his desire, he was prepared to meet them. And it came to pass that the Lamanites came upon the north of the hill, where a part of the army of Moroni was concealed. #RandolphHarris 21 of 25
“And as the Lamanites has passed the hill Riplah, and came into the valley, and began to cross the river Sidon, the army which was concealed on the south of the hill, which was led by a man whose name was Lehi, and he led his army forth and encircled the Lamanites about on the east in their rear. And it came to pass that the Lamanites, when they saw the Nephites coming upon them in their rear, turned them about and began to contend with the army of Lehi. And the work of death commenced on both sides, but it was more dreadful on the part f the Lamanites, for their nakedness was exposed to the heavy blows of the Nephites with their swords and their cimeters, which brought death almost at every stroke. While on the other hand, there was now and then a man fell among he Nephites, by their swords and the loss of blood, they being shielded for the more vital parts of the body, or the more vital part of the body being shielded from the strokes of the Lamanites, by their breastplates, and their armshields, and their head-plates; and thus the Nephites did carry on the work of death among the Lamanite. And it came to pass that the Lamanites became frightened, because of the great destruction among them, even until they began to flee towards the river Sidon. #RandolphHarris 22 of 25
“And they were pursued by Lehi and his men; and they were driven by Lehi into the waters of Sidon, and they crossed the waters of Sidon. And Lehi retained his armies upon the bank of the river Sidon that they should not cross. And it came to pass that Moroni and his army met the Lamanites in the valley, on the other side of the river Sidon, and began to fall upon them and to slay them. And the Lamanites did flee again before them, toward the land of Manti; and they were met again by the armies of Moroni. Now in this case the Lamanites did fight exceedingly; yea, never had the Lamanites been known to fight exceedingly; yea, never had the Lamanites been know to fight with such exceedingly great strength and courage, no, not even from the beginning. And they were inspired by the Zoramites and the Amalekites, who were their chief captains and leaders, and by Zerahemnah, who was their chief captain, or their chief leader and commander; yea, they did fight like dragons, and many of the Nephites were slain by their hands, yea, for they did smite in two many of their head-plates, and they did pierce man of the breastplates, and they did smite off many of their arms; and this the Lamanites did smite in their fierce anger. #RandolphHarris 23 of 25
“Nevertheless, the Nephites were inspired by a better cause, for they were not fighting for a monarchy nor power but they were fighting for their homes and their liberties, their wives and children, and their all, yes, for their rites of worship and their church. And they were doing that which they felt was the duty to which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: Inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies. And again, the Lord has said that: Ye shall defend your families even unto bloodshed. Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion. And it came to pass that when the humans of Moroni saw the fierceness and the anger of the Lamanites, they were about to shrink and flee from them. And Moroni, perceiving their intent, sent forth and inspired their hearts with these thoughts—yea, the thoughts of their lands, their liberty, yea, their freedom from bondage. And it came to pass that they turned upon the Lamanites, and they cried with one voice unto the Lord their God, for their liberty and their freedom from bondage. #RandolphHarris 24 of 25
“And they began to stand against the Lamanites with power; and in the selfsame hour that they cried unto the Lord for their freedom, the Lamanites began to flee before them; and they fled even to the waters of Sidon. Now, the Lamanites were more numerous, yea, by more than double the number of the Nephites; nevertheless, they were driven insomuch that they were gathered together in one body in the valley, upon the bank by the river Sidon. Therefore the armies of Moroni encircled them about, yes, even on both sides of the river, for behold, on the east were the humans of Lehi. Therefore when Zerahemnah saw the humans of Lehi on the east of the river Sidon, and the armies of Moroni on the west of the river Sidon, that they were encircled about by the Nephites, they were struck with terror. Now Moroni, when he saw their terror, commanded his humans that they should stop shedding their blood,” reports Alma 43.1-54. Within the tangle of bushes and wines, among the stones and under fallen trees, the spirit of God is in the forest waiting for me. I go to Him with gifts as a token friendship. Hidden from me in the forest around me within each tree, behind each rock, the Spirit of God is gathered, unseen by people who walk, heavy-footed, through the World. I will sit quietly and wait for you, leaving you these gifts. #RandolphHarris 25 of 25
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Lives Have Been Elevated and Lives Have Been Cast Down by Human Speech!
Life is an answered question, but let us believe in the dignity and importance of the question. All laws being founded on rewards and punishments, it is supposed as a fundamental principle, that these motives have a regular and uniform influence on the mind, and both produce the god and prevent the evil actions. We may give to this influence what name we please; but, as it is usually conjoined with the action, it must be esteemed a cause, and be looked upon as an instance of that necessity, which we would here establish. The only proper object of hatred or vengeance, is a person or creature, endowed with thought and consciousness; and when any criminal or injurious actions excite that passion, it is only by their relation to the person, or connexion with one. Actions are, by their very nature, temporary and perishing; and where they proceed not from some case in the character and disposition of the person who performed them, they can neither redound to one’s honour, if good; nor infamy, if evil. The actions themselves may be blameable; they may be contrary to all the rules of morality and religion: However, the person is not answerable for them; and as they proceeded from nothing in one, that is durable and constant, and leave nothing of that nature behind them, it is impossible one can, upon their account, become the object of punishment or vengeance. #RandolphHarris 1 of 21
According to the principle, therefore, which denies necessity, and consequently causes, a human is as pure and untainted, after having committed the most horrid crime, as at the first moment of one’s birth, nor is one’s character any wise concerned in one’s actions; since they are not derived from it, and the wickedness of the one can never be used as a proof of the depravity of the other. Humans are not blamed for such actions, as they perform ignorantly and casually, whatever may be the consequences. Why? but because the principles of these actions are only momentary, and terminate in them alone. Humans are less blamed for such actions as they perform hastily and unpremeditatly, than for such as proceed from deliberation. For what reason? but because a hasty temper, though a constant cause of principle in the mind, operates only by intervals, and infects not the whole character. Again, repentance wipes off every crime, if attended with a reformation of life and manners. How is this to be accounted for? but by asserting, that actions render a person criminal, merely as they are proofs of criminal principles in the mind; and when, by an alteration of these principles, they cease to be just proofs, they likewise cease to be criminal. However, expect upon the doctrine of necessity, they never were just proofs, and consequently never were criminal. #RandolphHarris 2 of 21
When any opinion leads to absurdities, it is certainly false; but it is not certain than an opinion is false, because it is of dangerous consequence. By liberty, then, we can only mean a power of acting or not acting, according to the determinations of the will; that is, if we choose to remain at rest, we may; if we choose to move, we also may. We believe that our actions are subject to our own will, on most occasions; and imagine we believe, that the will itself is subject to nothing, because, when by a denial of it we are provoked to try, we believe, that it moves easily every way, and produces an image of itself, even on that side, on which it did not settle. This image, or faint motion, we persuade ourselves, could, at that time, have been completed into the thing itself; because, should that be denied, we find, upon a second trial, that, at present, it can. We consider not, that the fantastical desire of showing liberty, is here the motive of our actions. And it seems certain, that, however we may imagine we feel a liberty within ourselves, a spectator can commonly infer our actions from our motives and character; and even where one cannot, one concludes in general, that one might, were one perfectly acquainted with every circumstance of our situation and temper, and the most secret springs of our complexion and disposition. Now this is the very essence of necessity, according to the foregoing doctrine. #RandolphHarris 3 of 21
It seems a proposition, which will not admit of much dispute, that all our ideas are nothing but copies of our impressions, or, in other words, that it is impossible for us to think of anything, which we have not antecedently felt, either by our external or internal senses. I have endeavoured to explain and prove this proposition, and have expressed my hopes, that, by a proper application of it, humans many reach a greater clearness and precision in philosophical reasoning, than that they have hitherto been able to attain. Complex ideas may, perhaps, be well known by definition, which is nothing but an enumeration of those parts or simple ideas, that compose them. However, when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resources are we then possessed of? By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view? Procedure the impressions or original, sentiments, from which these ideas are copied. These impressions are all strong and sensible. They admit not of ambiguity. They are not only places in a full light themselves, but many throws light on their correspondent ideas, which lie in obscurity. #RandolphHarris 4 of 21
And by this means, we may, perhaps, attain a new microscope or species of optics, by which, in the moral sciences, the most minute, and most simple ideas may be so enlarged as to fall readily under our apprehension, and be equally known with the grossest and most sensible ideas, that can be the object of our enquiry. To be fully acquainted, therefore, with the idea of power of necessary connexion, let us examine its impression; and in order to find the impression with greater certainty, let us search for it in all the courses, from which it may possible be derived. It may be said, that we are every moment conscious of internal power; while we feel, that, by the simple command of our will, we can move the organs of our body, or direct the faculties of our mind. An act of volition produces motion in our limbs, or raises a new idea in our imagination. This influence of the will we know by consciousness. Hence we acquire the idea of power or energy; and are certain, that we ourselves and all other intelligent beings are possessed of power. This idea, then, is an idea of reflection, since it arises from reflecting on the operations of our own mind, and on the command which is exercised by will, both over the organs of the body and faculties of the soul. #RandolphHarris 5 of 21
This influence, we may observe, is a fact, which, like all other natural events, can be known only by experience, and can never be foreseen from any apparent energy or power in the cause, which connects it with the effect, and renders the one an infallible consequence of the other. The motion f our body follows upon the command of our will. Of this we are every moment conscious. However, the means, by which this effected; the energy, by which the will performs so extraordinary an operation; of this we are so far from being immediately conscious, that it must for ever escape our most diligent enquiry. For first; is there any principle in all nature more mysterious than the union of soul with body; by which a supposed spiritual substance acquires such an influence over a material one, that the most refined thought is able to actuate the grossest matter? Were we empowered, by a secret wish, to remove mountains, or control the planets in their orbit; this extensive authority would not be more extraordinary, nor more beyond our comprehension. However, if by conscious we perceived any power or energy in the will, we must know the secret union of the soul and body, and the nature of both these substances; by which the one is able to operate, in so many instances, upon the other. #RandolphHarris 6 of 21
However, consciousness never deceives. Consequently, we are ever conscious any power. We learn the influence of our will from experience alone. And experience only teaches us, how one event constantly follows another; without instructing us in the secret connexion, which binds them together, and renders them inseparable. Interest in the truth is at the heart of our conversation. Our word “conversation” derives from the same Latin root as “conversion” does, and the possibility of a conversation, of a “turning around,” is always inherent in any true conversation, for when we converse we take part in a game in which exchange, not victory, is the goal, an intellectual game in which no one stars and everyone wins. So much for the preliminaries. We are witnessing the quiet demise of the art of letter writing. Can we still rescue the art of conversation? I fear we cannot, and I find that—to put it mildly—a great pity. I would even go a step further and call it a dreadful shame, for it is symptomatic of a defect in our culture that is no only regrettable but may also prove lethal. Perhaps I can put what I mean this way: We find ourselves giving more and more of our time and energy to things that have a point, that produce results. And when all is said and done, what are those results? Money, perhaps, or fame or a promotion. We hardly ever consider doing something any more that has no purpose. #RandolphHarris 7 of 21
We have forgotten that it is possible, even desirable and, above all, pleasurable to do something without a specific goal in mind. One of life’s greatest pleasures is to make use of our powers not to attain a goal but for the sake of an activity itself. Take love, for example. Love has no purpose, though many people might say: Of course it does! It is love, they say, that enables us to satisfy our pleasures of the flesh, marry, have children, and live a normal, middle-class or upper middle-class life. That is the purpose of love. And that is why love is so rare these days, love without goals, love in which the only thing of importance is that act of loving itself. In this kind of love it is being and not consuming that plays the key role. It is human self-expression, the full play of our human capacities. However, in a culture like ours, which is exclusively oriented to external goals like success, production, and consumption, we can easily lose sight of that kind of love. It fades so far into the distance that we can hardly even imagine it as a reality any more. Conversation has become either a commodity or a way of doing battle If the conversational battle takes place in the presence of a large audience, then it assumes the quality of a gladiatorial contest. #RandolphHarris 8 of 21
The participants go for each other’s throats, and each one tries to destroy the other. Or they converse merely to show how clever or superior they are. Or they converse to prove to themselves that they are in the right once again. Conversation is a way of demonstrating to themselves that what they happen to think is indeed correct. They go into conversation determined not to admit any new thoughts into their minds. They have their opinion. Each knows what the other will say. Let me give you a little example of what I mean. Suppose two people are on their way home together, two colleagues of mine, two psychoanalysts, and one of them says, “I am kind of tired.” And the other replies, “Me, too.” Now that many sound like a rather banal exchange, but it is not necessarily, for if these two people do the same kind of work, then they know just what the other’s tiredness is like, and so they have engaged in genuine, human communication: “We are both tired, and we have each let the other know how tired we are.” That is much more of a conversation than when two intellectuals start throwing big words around in a discussion of the latest theory about this or that. They are simply holding two separate monologues and do not touch each other at all. #RandolphHarris 9 of 21
The art of conversation and joy in conversation (conversation in the sense of being open, being together, usually takes verbal form, but it can also take the form of movement in dancing; there are many ways to converse)—these things will become possible again only if major changes take place in our culture, that is, only if we can rid ourselves of our monomaniacal, goal-oriented way of life. We need to cultivate attitudes that recognize the expression and full realization of human potential as the only worthwhile goals in life. To put it in the simplest possible terms: What matters is being as opposed to having, to just using and consuming and getting ahead. We have much more free time than we used to have (in many cases, as a society people have more leisure time, but a minority of the people have no free time at all), and therefore more opportunity for conversation. However, the more the external circumstances of our lives encourage it, the less internal inclination toward it we seem to have. There is too much that interferes with that being together that keeps a community sane and healthy; there are too many gadgets and Facebook and machines that get in our way. It seems that a very specific and pervasive attitude prevents us from engaging in what we have been calling “conversation” here. #RandolphHarris 10 of 21
And now with COVID-19, people are afraid to talk to each other, they will not hug each other nor shake hands, they are prohibited by law from going to church or the hair salon, and schools. Many people can no longer gather in large groups, even in their own homes, so society is becoming anti-social out of fear and the fear is being enforced by state and local governments in the forms of fines, jail time, and other penalties. However, even before COVID-19 was instilling fear in society, I think we could even say that many people (probably the great majority) are afraid of being left alone with each other without some plan of action, without a radio, or Smart TV, without a subject to discuss, without an agenda. They are afraid and feel totally lost. They have no idea what to say to each other. I do not know if this is holds true in Germany or Japan or China, but in the United States of America it is customary never to invite a single individual or just one other couple to your home. You always have to have more guests, because it can be embarrassing if you are only four. In a small company you have to work hard to keep things from being boring, unless you plan to play all your old Motown records. #RandolphHarris 11 of 21
If you have a party of six, you still will not have any real conversation, but you will at least avoid painful lulls in the chatter. Somebody will always have something to say. When one person runs out of subjects, someone else can step in. It is a kind of double concert. The music never stops, but no real conversation takes. Place. Victorian times where different, houses were sectioned off into many rooms and often times had a front parlor, near the foyer, to great guest, and another parlor in the back of the house for family. People also had intimate and meaning conversations because traveling was more complicated and communication in general was. So the Victorians enjoyed their intimate gathers and their conversations were as deep as diary entries. In modern times, homes are built for entertainment. The many of the homes have an open concept, which allows for connection of the main living areas and there is even an upstairs lobby in many of the new homes where people can gather out in the open. Many of the new homes made by Cresleigh are designed for entertainment, multi-generational living, spaces where people can come together and communicate in groups. However, in modern times, I suspect a lot of people think that if a form of entertainment does not cost anything it cannot be very satisfying. #RandolphHarris 12 of 21
Industry propaganda has trained us all to think that happiness comes from objects that we can buy, and very few of us are ready to believe any more that we can live and live very happily without all that stuff. That is a great change from the last, as we have discussed. One hundred and fifty years ago people bought very few things for their entertainment, even people with comfortable middle-class incomes. There was no radio, or Smart TV; there were no cars and no Facebook. However, there was conversation. People even built séance rooms to converse with “spirits.” Of course, if you look upon conversation as a means of “diversion,” hen your conversation will be mere twaddle. Real conversation does not “divert.” It requires concentration, a gather of our powers, not a scattering of them. If a person is not alive within oneself, then one’s conversation cannot be very lively either. However, if they were not afraid to step out of themselves, to show who they really are, to cast off the crutches they think they need to keep from tumbling down to nothingness, if they were not afraid to be alone with themselves and others, there are many people who could be much livelier. The power or energy by which this is effected, like that in other natural events, is unknown and inconceivable. #RandolphHarris 13 of 21
We are conscious of a power or energy in our own minds, when, by an act or command of our will, we raise up a new idea, fix the mind to the contemplation of it, turn it on all sides, and at last dismiss I for some other idea, when we think that we have surveyed it with sufficient accuracy. When we know a power, we know that very circumstance in the cause, by which it is enabled to produce the effect: For these are supposed to be synonymous. We must, therefore, know both the cause and effect, and the relation between them. However, we do not pretend to be acquitted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other. This is a real creation; a production of something out of nothing; Which implies a power so great, that may seem, at first sight, beyond the reach of any being, less than infinite. At least it must be owned, that such a power is not felt, nor known, nor even conceivable by the mind. We only feel the event, namely, the existence of an idea, consequent to a command of the will: But the manner, in which this operation is performed; the power, by which it is produced; is entirely beyond our comprehension. #RandolphHarris 14 of 21
The command of the mind over itself is limited, as well as its command over the body; and these limits are not known by reason, or any acquaintance with the nature of cause and effect; but only experience and observation, as in all other natural events and in the operation of external objects. Our authority over our sentiments and passions is much weaker than that over our ideas; and even the latter authority is circumscribed within very narrow boundaries. Will any one pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case not in another. This self-command is very different at different ties. A human in health possesses more of it, than one languishing with sickness. We are more master of our thought in the morning than in the evening: Fasting, than after a full meal. Can we give any reason for these variations, except experience? Where then is the power, of which we pretend to be conscious? Is there not here, either in a spiritual or material substance, or both, some secret mechanism or structure of parts, upon which the effect depends, and which, being entirely unknown to us, renders the power or energy of the will equally unknown and incomprehensible? #RandolphHarris 15 of 21
Volition is surely an act of the mind, with which we are sufficiently acquainted. Reflect upon it. Consider it on all sides. Do you find anything in it like this creative power, by which it raises from nothing a new idea, and with a kind of FIAT, imitates the omnipotence of its Maker, if I may be allowed so to speak, who called forth into existence all the various scenes of nature? So far from being conscious of this energy in the will, it requires as certain experience, as that of which we are possessed, to convince us, that such extraordinary effects do ever result from a simple act of volition. The tongue, so tiny, is immensely powerful. Four reporters, good old body, having a few beers in a Denver bar in 1899, provided the specious spark that ignited the infamous Boxer Rebellion. The tongue is indeed mightier than generals and their armies. It can fuel our lives so they become fiery furnaces, or it can cool our lives with the soothing wind of the Spirit. It can be forged by Hell, or it can be a tool of Heaven. Offered to God on the altar, the tongue has awesome power for god. It can proclaim the life-changing message of salvation: “And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who good news!’” reports Romans 10.14-15. #RandolphHarris 16 of 21
The tongue has power for sanctification as we share God’s Word: “Sanctify them by the truth; your word is truth,” reports John 17.17. It has power for healing: “For when we came into Macedonia, this body of ours had no rest, but we were harassed at every turn—conflict on the outside, fears within. However, God, who comforts the downcast, comforts us by the coming of Titus, and not only by his coming but also by the comfort you had given him. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever,” reports 2 Corinthians 7.5-7. The tongue has power for worship: “Though Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that confess his name,” reports Hebrews 13.15. Humans, it is up to us. No sweat, no sanctification! First, we must ask God t cauterize our lips, confessing as Isaiah did, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” reports Isaiah 6.5. Then we need to submit to the cleansing touch: “Then I heard the voice of the Lord saying, ‘who shall I send? And who will go for us?’ And I said, ‘Here am I. Send me,’” reports Isaiah 6.8. #RandolphHarris 17 of 21
Isaiah’s outline as a spiritual exercise, performed with all one’s heart, will work wonders in our lives. Let us all do this today! In conjunction, there must also be an ongoing prayerfulness regarding the use of our tongues—regular, detailed prayer. This, coupled with the first step, will work a spiritual miracle. We must also resolve to discipline ourselves regarding the use of the tongue, making solemn resolutions such as the following: to perpetually and loving speak the truth in love (Ephesians 4.15). To refrain from being party to or a conduit for gossip (Proverbs 16.28; 17.9; 26.20). To refrain from insincere flatter (Proverbs 26.28). To refrain from running down another (James 4.11). To refrain from degrading humour (Ephesians 5.4). To refrain from sarcasm (Proverbs 26.24-25). To memorize Scriptures which teacher the proper use of the tongue (speech). Human, discipline your tongue for the purpose of Godliness! “Who keeps the tongue doth keep one’s soul.” A flaming spear out of the chaos Dear Lord in Heaven, come to your people and be a skillful hand against the chaos. God, please come to your people and be a mind keenly ordered amidst the chaos. God, please come to your people as a faithful protector through all the chaos. God, please come to your people as we are lost in the expanse of limitless space containing infinite numbers of stars but filled with emptiness. #RandolphHarris 18 of 21
We cast ourselves into your measureless darkness, confident that you will come if only we wait. Though the night may be long, we will still wait for you, God, offering our patience in sacrifice to win your presence. “And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrestled the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. However, behold, I will explain it unto thee. I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of humans should be restored to its body, and that every part of the body should be restored to itself. And it is requisite with the justice of God that humans should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. And if their works are evil they shall be restored unto them for evil. #RandolphHarris 19 of 21
Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—the one raised to happiness according to one’s desires of happiness, or good according to one’s desires of good; and the other to evil according to one’s desires of evil; for as one has desired to do evil all the day long even so shall one have one’s reward of evil when the night cometh. And so it is on the other hand. If one hath repented of one’s sins, and desired righteousness until the end of one’s days, even so one shall be rewarded unto righteousness. These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil. Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved. And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin. #RandolphHarris 20 of 21
“Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness. And now, my son, all humans that are, in a carnal state, are in he gall of bitterness and in the bonds of iniquity; they are without God in the World, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness. And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature? O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is righteous; just for that which is just; merciful for that which is merciful. Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and you shall have good rewarded unto you again. For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth one not at all,” reports Alma 41.1-15. #RandolphHarris 21 of 21
Cresleigh Homes
Time to explore more #CresleighHomes! Our blog today takes a look at #Bluffs, the cul-de-sac community located at #PlumasRanch! Click the link in our bio to give it a read. 👍 https://cresleigh.com/blog/
On the edge of sight I can see a wonder: The Lord in all His glory. If I send swift thoughts racing after Him, I cannot overtake Him; His careful steps keep ahead of my impetuous racing. I call out to God: “Father, for the sake of the one who loves you, I beg you to stop.” He comes to a halt and I can approach. God says, “If you had done that first, it would have been better.” I remember, and call to God in love, and wait for Him to stop for me. May God, who pressed out, is life, is power, may God whose roaring calls us to the ritual, to drink, may God, granting gifts, filling us with immortality, may God, King of the Universe, be praised in His prayer. May God, hear me, come to join me in this rite. May my words draw God hither.
All that Can be Said is, that Two People Happened to Hit on the Same Thought!
When the satisfaction or the security of another person becomes as significant to one as one’s own satisfaction or security, then the state of love exists. Under no other circumstances is a state of love present, regardless of the popular usage of the word. Now, when you think about the power of feeling, one thing quickly becomes clear. No one can succeed in mastering feeling in one’s life who tries to simply take them directly; without hesitation and resist or redirect them by “willpower” in the moment of choice. To adopt that strategy is to radically misunderstand how life and the human will work, or—more likely—it is to have actually decided, deep down, to lose the battle and give in. This is one of the major areas of self-deception in the human heart. The very “giving in” can be among the most exhilarating feelings know to humans, though it can also be one of complete despair and defeat. Those who continue to be mastered by their feelings—whether it is anger, fear, pleasures of the flesh, desire for food or “looking god,” the residues of woundedness, or whatever—are typically persons who in their heart of hearts believe that their feelings must be satisfied. They have long chosen the strategy of selectively resisting their feelings instead of that of not having them—of simply changing or replacing them. #RandolphHarris 1 of 21
Of course this is just another way of describing the ruined person, the one who makes oneself “god” in one’s World. To such persons, the idea that they should not honour their feelings is an insult. “Their god is their belly,” it will be recalled. They are enslaved to their feelings—hence “human bondage”—and have no place to stand in dealing with them. Jesus was referring to this situation when he said that “everyone who commits sin is the slave of sin,” reports John 8.34. By contrast, the person who happily let God be God does have a place to stand in dealing with feelings—even in extreme cases such as despair over loved ones or excruciating pain or voluptuous pleasure. They have the resources to do what they do not want to do and do what they want. They know and deeply accept the fact that their feelings, of whatever kind, do not have to be fulfilled. They send little time grieving over non-fulfillment. And with respect to feelings that are inherently injurious and wrong, their strategy is not one of resisting them in the moment of choice but of living in such a way that they do not have such feelings at all, or at least do not have them in a degree that makes it hard to decide against the when appropriate. Those who let God be God get off the conveyer belt of emotion and desire when it starts to move toward the buzz saw of sin. #RandolphHarris 2 of 21
As one lets God be God, one does not wait until the conveyer belt is moving so fast toward sin that they cannot get office of it. Their aim is not to avoid sin, but to avoid temptation—the inclination to sin. They plan their path accordingly. In the presence of the facilitative attitude created by staff and by many participants, individuals gradually begin to hear one another, and then slowly to understand and to respect. The atmosphere becomes a working atmosphere, both in the large and the small groups, as people begin to delve into themselves and their relationships. As this working process goes more deeply, it can bring great personal pain and distress. Nearly always, the pain has to do with insights into self, or with the fright caused by a change in the self-concept, or with distress over changing relationships. The same woman who ,at the end of the workshop, was able to write poetically of her growth, wrote this while involved in the process: “Clutching, crawling, frightened crying deeply now, my hurting, bleeding hands, are scaling down the walls of jagged, deadly fear, into some scary put, descending steeper, down in search of someone lost, whose life I value most, and plunging, need to save.” #RandolphHarris 3 of 21
Another passage, taken from a participant’s diary, reflect the gradual, painful discover of an understanding which relieves the tension. “I feel so torn. Part of me is proud for handling the situation this morning with Lillian and Billy in what I think was a good way, yet I am annoyed with myself for allowing it to tear me apart. I am scared, too, because it all seems so unfinished. My whole body aches with unbearable tension as tears stream down my face. I rush down the hall to the room where our group meeting is held. I barge in and tell the group why I am late, of emotional overload that I feel, of the exhaustion. ‘I am not even recuperated from yesterday and already today has been heavy. I can truly appreciate the toll it must take on you who do counseling full time!’ Then Dallas says, ‘You must learn to take care of your own needs, Jessica. A sense of peace floods over me as I hear his words. How gentle and healing. That is all I really need to hear at this time.” So there are, in the group, experiences of frustration, distrust, anger, envy and despair. In the individual there are the personal experiences of suffering though change, of being unable to cope with ambiguity, of fear, of loneliness, of self-depreciation. The pain of leaving those you grow to love is only the prelude to an understanding of yourself and others. #RandolphHarris 4 of 21
However, both the group and the individual experience these sufferings as part of a process in which they are involved and in which they somehow trust—even if they could, at the moment, give no rational reason for doing so. As the workshop proceeds, there is a shift in the basis of value choices made by participants. Values that are based on authority, that derive from sources external to the person, end to be diminished. Values hat are experiences tend to be enhanced. What the person has experienced tend to be enhanced. What the person has been told is good and valuable, whether by parents, church, state, or political party, tends to be questioned. Those behaviours or ways of being that are experienced as satisfying and meaningful tend to be reinforced. The criteria for making value judgments come more and more to lie in the person, not in a book, a teacher, or a set of dogmas. The locus of evaluation is in the person, not outside. Thus, the individual comes to live increasingly by a set of standards that have an internal, personal basis. Because one is aware that these standards are based on ever changing experience, they are held more tentatively, less rigidly. They are not carved in stone, but written by the human heart. #RandolphHarris 5 of 21
Life in today’s World can be at times so complicated and the challenges so overwhelming as to be beyond our individual capacity to resolve them. We all need help from the Lord. Yet there are many individuals who do not know how to receive their help. They feel their urgent pleas for help have often gone unattended. How can that be when He Himself has said, “Ask, and ye shall receive; knock, and it shall be opened unto you”? reports Doctrines and Covenants 4.7. It is evident that the Lord intends that we do our part. However, what specifically, are we to do? No one would expect to receive a result from physical law without obeying it. Spiritual law is the same. As much as we want help, we must expect to follow the spiritual law that controls that help. Spiritual law is not mysterious. It is something that we can understand. The scriptures define it in significant detail. “Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be make know unto you,” reports 1 Nephi 15.11. The Lord has the power to bless us at any time. Yet we see that to count on His help, we must consistently obey His commandments. #RandolphHarris 6 of 21
Our churches speak of Him day after day, Sunday after Sunday or Saturday after Saturday, some more in terms of the Heavenly king of glory. They call Him Jesus Christ, forgetting, and making us forget, what it means to say: Jesus is the Christ. The most incredible and humanly impossible event—a wandering Jewish Rabbi is the Christ—has become natural to us. Let us at least sometimes remind ourselves and our people that Jesus Christ means Jesus Who is said to be the Christ. Let us ask ourselves and others from time to time whether we can seriously agree with Peter’s ecstatic exclamation, whether we are likewise overwhelmed by the mystery of this Man. And if we cannot answer affirmatively should we not least be silent, in order to preserve the mystery of the words, instead of destroying their meaning by our common talk? And He proceeded to teach them that the Son of Humans must endure much suffering, must be rejected by the elders and the chief priests and the scribes, must be killed, and after three days rise again. He spoke of this quite freely. The moment in which Peter called Him the Christ, Jesus prophesied His suffering and death. He began to reveal the mystery of His Messianic destiny. It was contrary to everything that the people expected, that the visionaries dreamt, and that the disciples hoped for. #RandolphHarris 7 of 21
He was to be rejected by the political authorities of the nation, whose king the Christ was supposed to be. He was to be rejected by the religious authorities of selected people whose leader the Christ was supposed to become. He was supposed to be rejected by the cultural authorities of that tradition which was supposed to overcome all pagan tradition through the Christ. He was to suffer—He Who was expected to transform all suffering into blessedness. He was to die—He Who was supposed to appear in divine glory. Jesus did not deny His Messianic vocation. In the symbolic words concerning the “rising after three days,” He indicated that His rejection and His death would not be a defeat, but rather the necessary steps to His becoming the Christ. He was to be the Christ only as a suffering and dying Christ. Only such is He the Christ, or, as He called Himself more mysteriously, the Son of Humans. Peter took Him and began to reprove Him for His words. However, Jesus turned to him, ad looking at His disciples, rebuked Peter, saying, “Get behind me, you Satan. Your outlook is not God’s but human’s.” Nobody in Jesus’ time would have doubted the fact that God sent suffering and martyrdom even to the righteous. The Old Testament proved that on every page. #RandolphHarris 8 of 21
Therefore, it was not that fact which has made the history of the Passion the most important part of the whole Gospel. It was not the value of suffering and the value of an heroic death, which have given the power to the picture of the Crucified. There have been many pictures of creative suffering and of heroic death in human history. However, none of them can be compared with the picture of Jesus’ death. Something unique happened in His suffering and death. It was, and is, a divine mystery, humanly unintelligible, divinely necessary. Therefore, when Peter, shocked and overwhelmed by sorrow and love, tried to prevent Him from going to Jerusalem, Jesus considered his pleading a satanic temptation. It would have destroyed His Messianic character. As the Christ, He would have to suffer and die. The real Christ was not in power and glory. The Christ had to suffer and die, because whenever the Divine appears in all Its depth, It cannot be endured by humans. It must be pushed away by the political powers, the religious authorities, and the bearers of cultural tradition. In the picture of the Crucified, we look at the rejection of the Divine by humanity. We see that, in this rejection, not the lowest, but the highest representatives of humankind are judged. #RandolphHarris 9 of 21
Whenever the Divine appears, It is a radical attack on everything that is good in humans, and therefore humans must repel It, must push It away, must crucify It. Whenever the Divine manifests Itself as the new reality, It must be rejected by the representatives of the old reality. For the Divine does not complete the human; It revolts against the human. Because of that, the human must defend itself against It, must reject It, and must try to destroy It. Yet the Divine is rejected, It takes the rejection upon Itself. It accepts our crucifixion, our pushing away, the defence of ourselves against It. It accepts our refusal to accept, and thus conquers us. That is the center of the mystery of the Christ Who would not die, and Who would come in glory to impose upon us His power, His wisdom, His morality, and His piety. He would be able to break our resistance by His strength, by His wonderful government, by His infallible wisdom, and by His irresistible perfection. However, He would not be able to win our hearts. He would bring a new law, and would impose it upon us by His all-powerful and all-perfect Personality. His power would break our freedom; His glory would overwhelm us like a burning blinding Sun; our very humanity would be swallowed in His Divinity. One of Luther’s most profound insights was that God made Himself small for us in Christ. #RandolphHarris 10 of 21
In becoming the Christ, He left us our freedom and our humanity. He showed us His Heart, so that our heats could be won. When we look at the misery of our World, its evil and its sin, especially in these days which see to mark the end of a World period, we long for divine interference, so that the World and its daemonic rulers might be overcome. We long for a king of peace within history, or for a king of glory above history. We long for a Christ of power. Yet if He were to come and transform us and our World, we should have to pay the one price which we could not pay: we would have to lose our freedom, our humanity, and our spiritual dignity. Perhaps we should be happier; but we should also be lower beings, our present misery, struggle, and despair notwithstanding. We should be more like blessed animals than humans made in the image of God. Those who dream of a better life and try to avoid the Cross as a way, and those who hope for a Christ and attempt to exclude the Crucified, have no knowledge of the mystery of God and of humans. They are the ones who must expect others with a greater power to transform the World, others with a greater wisdom to change our hearts. #RandolphHarris 11 of 21
However, even the greatest in power and wisdom could not more fully reveal the Heart of God and the heart of humans than the Crucified has done already. Those things have been revealed once for all. “It is finished.” In the face of the Crucified all the “more” and all the “less,” all progress and all approximation, are meaningless. Therefore, we can say of Him alone: He is the new reality; He is the end; He is the Messiah. To the Crucified alone we can say: “Thou art the Christ.” The Saviour taught: “Remember that without faith you can do nothing; therefore ask in faith. Trifle not with these things; do not ask for that which you ought not,” reports Doctrine and Covenants 8.10. There is another reason why the mind warrants special emphasis. Of all the soul’s faculties, the mind is the one that ponders, contains, and judges truth and falsity. The mind places me in contact with the external World, and when functioning properly it conforms itself to the name of the object of thought itself. The ingrained habits of thought that are formed will conform to the order of the thing being studied. What we study determines what kind of habits are to be formed. That is why Paul urged us to center on things that are true, honourable, just, pure, lovely and gracious. #RandolphHarris 12 of 21
To understand this, let us consider two features of the mind: intentionality and internal structure. The intentionality of the mind. Intentionality refers to the “of-ness” or “about-ness” of our mental states. We have a thought of God, a hope for a new Ultimate Driving Machine, a belief about the media. The mind points beyond itself to the objects we use our minds to contemplate Because of intentionality, thought puts us in contact with the external World. For example, if I am in Tokyo, Japan, I can be in direct contact with London by thinking about it. My mind is directed on London, and it makes contact with this object of thought. After all, I am not thinking about the word “London” (unless someone asks me to spell it) or something else; I am thinking about London itself. The internal structure of the mind—when we come to understand something, the mind develops a conceptualization of the thing so understood. If I come to understand the workings of an Ultimate Driving Machine, my mind will possess a conceptualization of those workings. If my understanding is accurate, the conceptualization in my mind will conform to the Ultimate Driving Machine itself. #RandolphHarris 13 of 21
If my mind develops a conceptualization of morality, then there will be an order in my mind that locates the role of virtue and character in the overall moral life. If accurate, this conception of the role of virtue will conform to the nature of true morality that actually exists outside my mind. If my conceptualizations are false, I will fail to grasp the object as it really is. However, if my mind conforms to the nature of the object itself, I will not only grasp it truly but also gain a certain power that comes from a correct understanding of reality. Just as electricity was real but its power unavailable to us until Ben Franklin’s discovery opened our minds to grasp the true nature of electricity, so the power of the spiritual life is real but unavailable to us if we do not understand the true nature of prayer, fasting, and so forth. This is why truth is so powerful. It allows us to cooperate with reality, whether spiritual or physical, and tap into its power. As we learn to think correctly about God, specific scriptural teachings, the soul, or other important aspects of a Christian Worldview, we are placed in touch with God and those realities. And we thereby gain access to the power available to us to live in the kingdom of God. The blessing resolves those things which are beyond our own capacity to influence either personally or with the help of others. Yet we must do our part for the blessing to be realized. #RandolphHarris 14 of 21
We must strive to be worthy and to exercise the requisite faith to do what we are able. Where it is intended that others help, we must use that hep also. It is through the combination of our doing what is within our power to accomplish and the power of the Lord that the blessing is realized. The B-values are not the same as our personal attitudes toward these values, nor our emotional reactions to them. The B-values induce in us a kind of “requiredness feeling” and also a feeling of unworthiness. The B-vales had better be differentiated from our human attitudes toward these B-values, at least to the extent that it is possible for so difficult a task. A listing of such attitudes toward ultimate values (or reality) included: love, awe, adoration, humility, reverence, unworthiness, wonder, amazement, marveling, exaltation, gratitude, fear, joy, et cetera. These are clearly emotional-cognitive reasons within a person witnessing something not the same as oneself, or at least verbally separable. Of course, the more the person fuses with the World in great peak or mystic experiences, the less of these intra-self reactions there would be and the more the self would be lost as a separable entity. #RandolphHarris 15 of 21
Ideas are types existing in the Divine Mind. However, God has the proper types of all things that He knows; and therefore He has ideas of all things known by Him. As ideas are principles of the knowledge of things and of their generation, an idea has this twofold office, as it exists in the mind of God. So far as the idea is the principle of the making of things, it may be called an “exemplar,” and belongs to practical knowledge. However, so far as it is a principle of knowledge, it is properly called a “type,” and may belong to speculative knowledge also. As an exemplar, therefore, it has respect to everything made by God in any period of time; whereas as a principle of knowledge it has respect to all things known by God, even thought they never come to be in time; and to all things that He knowns according to their proper type, in so far as they are known by Him in a speculative manner. Evil is known by God not through its own type, but through a type of good. Evil, therefore, has no idea in God, either in so far as an idea is an “exemplar” nor as a “type.” God has no practical knowledge, except virtually, of things which neither are, nor will be, nor have been. Hence, with respect to these there is no idea in God in so far as idea signifies an “exemplar” but only in so far as it denotes “type.” #RandolphHarris 16 of 21
We hold matter to be created by God, though not apart from form, matter has its idea in God; but not apart from the idea of the composite; for matter in itself can neither exist nor be known. “And now, my son, I have somewhat more to say unto thee than what to said unto your brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good example for thee? For thou didst not give so much heed unto my words as did thy brother, among the people of Zoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel. Yes, she did steal away the hearts of many; but this was no excuse for thee, my son. Thou shouldest have tended to the ministry wherewith thou wast entrusted. Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost. #RandolphHarris 17 of 21
“For behold, if ye deny the Holy Ghost when it once has had place in you, and ye know that ye deny it, behold, this is a sin which is unpardonable; yea, and whosoever murdereth against the light and knowledge of God, it is not easy for one to obtain forgiveness; yea, I say unto you, my son, that it is not easy for one to obtain forgiveness. And now, my son, I would to God that ye had not been guilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good. However, behold, ye cannot hide your crimes from God; and expect ye repent they will stand as a testimony against you at the last day. Now my son, I would that ye should repent and forsake your sins, and go no more after the lusts of your eyes, but cross yourself in all these things; for except ye do this ye can in nowise inherit the kingdom of God. Oh, remember, and take it upon you, and cross yourself in these things. And I command you to take it upon you to counsel with your elder brothers in your undertakings; for behold, thou art in thy youth, and ye stand in need to be nourished by your brothers. And give heed to their counsel. Suffer not yourself to be led away by any vain or foolish thing; suffer not the devil to lead away your heart again after those wicked harlots. #RandolphHarris 18 of 21
“Behold, O my son, how great iniquity ye brought upon the Zoramites; for when they say your conduct they would not believe in my words. And now the Spirit of the Lord doth say unto me: Command thy children to do good, lest they lead away the hearts of many people to destruction; therefore I command you, my son, in the fear of God, that ye refrain from your iniquities; that ye turn to the Lord with all your mind, might, and strength, that ye lead away the hearts of no more to do wickedly; but rather return unto them, and acknowledge your faults and that wrong which ye have done. Seek not after riches nor the vain things of this World; for behold, you cannot carry them with you. And now, my son, I would say somewhat unto you concerning the coming of Christ. Behold, I say unto you, that it is he that surely shall come to take away the sins of the World; yea, he cometh to declare glad tidings of salvation unto his people. And now, my son, this was the ministry unto which ye were called, to declare these glad tidings unto this people, to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their children to hear the word at the time of his coming. And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be know so long beforehand. #RandolphHarris 19 of 21
“Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of this coming? It is not as necessary that the plan of redemption should be made known unto this people as well as unto their children? It is not as easy at this time for the Lord to send his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming,” reports Alma 39.1-19. If the Master had no patience with his disciples, he and they would soon part. If he had no belief in their eventual evolution, he and they would never join. If a human hitched the Ultimate Driving Machine of one’s spiritual effort to the star of a competent and worthy spiritual guide, it is nonsensical to object that one surrenders one’s freedom whenever one surrenders one’s own personal judgment to the guide’s or even whenever one obeys a command from the guide. For who chose the guide? One, oneself. By the exercise of what faculty did one make such a choice? By the exercise of free will. Therefore the initial act was a free choice. It was also the most important one because it was causal, all one’s other acts as a disciple being merely its effects, however long be the chain which extends from it. It is because one respects the larger wisdom of the guide and trusts one’s disinterestedness that the disciple follows one in thought and practice, not because one has become a puppet. #RandolphHarris 20 of 21
The aspirant who believe that one can come to a master for a few days or works and glean the teaching will glean only a sample of it. It will take one all one’s life not only to receive what a master knows but to be adjured worthy of and ready for it. If one lacks this patience and humility, one will fall into self-deception. It requires long continued communication between pupil and teacher in joint purist of the object they are seeking to understand, and then suddenly, just as light flashes forth when a fire is kindled, this wisdom is born in the mind and henceforth nourishes itself. Two such individuals as Master and student are linked together by ancient ties. Much many remain to be done in the future as it was in the past. If, in a previous incarnation, the student attained a higher phase of development than at present, this must again be achieved before results can appear in consciousness. In such a case one should work especially hard to make progress. God, I speak your name, Emptier of cauldrons, your child calls you: into the past through the mists over the border between our Worlds my words go flying straight to you. God, I speak your name, Maker of borders, your child calls you: out of the past through the mists over the border between our Worlds travel the trackway, straight to me. God, hear my words and receive my gift. #RandolphHarris 21 of 21
Cresleigh Homes
When your canvas is as beautiful as this one, inspiration isn’t hard to find! 🤩
At #BrightonStation the possibilities are endless. We have Home Sites 47 & 88 available in this Residence 1 floor plan! Head to our website to learn more. Link in bio. https://cresleigh.com/brighton-station/residence-2/
Lord, God of the Heavens, inhabiting spirit of good will, please bring joy to those who come together there. Please bind us together in the spirit of Godliness. You who fill your devotees with ecstasy pouring yourself unreservedly through their hearts, I ask you for your presence here today that our gathering might be properly blessed. #CresleighHomes
Drink to Me Only with Thine Eyes, and I Will Pledge with Mine!
I think he rented the family. I do not believe Lillian is his mother. I do not believe Billy is his brother. They are all from Central Casting. For the past fifteen years I have been involved, with many different colleagues from the United States of America and other countries, in what I have come to think of as the building community. We have worked with small groups, then with larger groups of fifty to two hundred, and occasionally with very large groups of dix hundred to eight hundred. We have taken real personal risks. We have been changed by our learnings. We have made many mistakes. We have often been deeply puzzled by the process in which we have become involved. We have tried out different formulations of what we have observed and experienced, but we feel very tentative about coming to any conclusions. Yet one central element stands out. We have, at some fundamental level, become more effective in facilitating the formation of temporary communities. In these communities, most of the member believe both a keen sense of their own power and a sense of close and respectful union with all of the other members. The ongoing process includes increasingly open interpersonal communication, a growing sense of unity, and a collective harmonious psyche, almost spiritual in nature. #RandolphHarris 1 of 20
In these groups we have come to focus our efforts on providing a climate in which the participant can make one’s own choices, can participate equally with others in planning or carrying out activities, can become more aware of personal strengths, can become increasingly autonomous and creative as the architect of one’s own life. Because of this total focus on empowering the individual, we have come to think of our way as a person-centered approach. This philosophical approach is not the only possible basis for forming communities. Communities began in the prehistoric past, when our ancient ancestors banded together for the common purpose of hunting, or later for agriculture. The communities f the American Indians have patterns based in philosophy and ritual from which we could profit today. The earliest communities in civilization formed around rivers or harbours, whose commerce bound the citizens together. In the United States of America, idealistic communities formed around charismatic leaders or religious ideologies. One has only to think of the Amish to realize that some of these communities have had remarkable survival strength. In China, groups have for centuries been a part of village life. To some extent historically, and certainly since the founding of the People’s Republic in 1949, these communities have been notable for their emphasis on the collective purpose. #RandolphHarris 2 of 20
In the Old World, the welfare (well-being) of the total organism, the state or nation, is paramount. Individual autonomy is de-emphasized, and each person is helped to become conscious of being but one cell in a great organic structure. In Western culture, however, there has been a different trend, a stress on the importance of the individual. The philosophy of democracy, of human rights, the right of self-determination—these are the elements that have come to be stressed. Out of such a soil has developed a particular philosophical way of being—the person-centered approach which I have mentioned. I am, for the moment, ignoring all the other possible bases for forming community, and will be speaking only of experiences based on and growing out of his person-centered philosophy. Person-centered communities of various kinds have formed in different settings. Teachers have been able to create such entities in their classrooms. Staff groups in a number of organizations grow and function in a person-centered way. Some church groups function in this fashion. To a very limited degree, industry has experimented with such communities quite successful—until a point is reached where the goal of personal growth confronts the goal of profit-making. #RandolphHarris 3 of 20
In short, there has been a ferment at work in our culture which has brought about many efforts to give more prominence to the dignity and strength and self-determination of the individual. As a culture, we are groping for future forms of community. In these workshops, we have had the opportunity to experience and observe the formation of communities in which the dynamics of the process stand out because there are relatively few factors extraneous to the experiment. These workshops have not been carried out within the framework of established institutions. They are not university or government or foundation sponsorship. They are not profit-making. They are free from any conditions except those that they have established themselves. They thus become worthy of close scrutiny. It is for reasons of this sort that the following discussion deals entirely with our experiences in these workshops. I hope, by describing these activities, which are also social experiments, that the basic organic form and process can emerge more clearly. We have been fortunate to have had the opportunity to work with groups very diverse in nature and widely scattered in geography. Of course explaining the information with take several weeks. #RandolphHarris 4 of 20
In trying to think about the process, I am drawing on experiences with groups of varying sizes, from groups held in various parts of the United States of American, especially the two coasts, and from groups in Mexico, Brazil, Venezuela, Japan, England and Spain, where 170 participants came to an exciting intercultural workshop from 22 different countries. We have found that by being as fully ourselves as we are able—creative, diverse, contradictory, present, open, and sharing—we somehow become turning forks, finding resonances with those qualities in the members of the workshop community. In the relationships we form with the groups and its members, the powered is shared. We let ourselves “be” and we let other “be.” At our best, we have little desire to judge or manipulate the other’s thoughts or actions. When persons are approached in this way, when they are accepted as they are, we discover them to be highly creative and resourceful in examining and changing their own lives. While we do not persuade, interpret, or manipulate, we are certainly not laissez-faire in our attitude. Instead we find that we can share ourselves, our feelings, our potentialities, and our skills in active ways. We are each free to be as much of ourselves as it is possible for us to be. #RandolphHarris 5 of 20
Part of that way of being has become ingrained: it is our desire to hear. During periods of chaos, or criticism of staff, or expression of deep feelings, we listen intently, acceptantly, or criticism of staff, or expression of deep feelings, we listen intently, acceptantly, occasionally voicing our understanding of what we have heard. We listen especially to the contrary voices, the soft voices, those that are expressing unpopular or unacceptable views. We may a point of responding to a person if one spoke openly, but no one responded. We thus tend to validate each person. We do not stop here. We as a staff are continually exploring new facets of our own experiences as individuals. Recently, this has meant uncovering the learnings we are gaining from our intimate relationships in our differing lifestyles. It has meant facing openly the increasingly intuitive and psychic aspects of our lives. As we push on into these unknow inner areas, we seem better able to help each new workshop community—individually and collectively—to probe more deeply into their own Worlds of shadows and mystery. In turn, each workshop has brought us learnings we did not anticipate. One striking example is that the workshop community has an almost telepathic knowledge of where the staff is, in its own process. #RandolphHarris 6 of 20
I can relax and simply be whatever I am at the moment. My trust in the collective wisdom of the staff has now become a deep trust in the collective wisdom of the whole workshop community. I have felt tremendously released by having a human environment where I can completely let go. In the three or four says of staff meetings prior to a workshop, I pour out my problems, my predicaments, my feelings. I can have discussions. I can brag and rejoice. I can be utterly baffled and hopeless. I can be full of creative ideas. I can be critical of others in the group. I can be close and loving. This goes for each of us: we share as deeply as we are able. This process is restorative, therapeutic; it gives an incredible security. During the workshop, this kind of sharing continues in our staff meetings and makes it possible for us also to share deeply with the larger community. We give one another helpful feedback. We astonish one another with our creativity and ingeniousness. We anger one another by the way we have handled relationships and situations. We are sometimes critical of one another, and at other times, proud. We learn from one another and we work out feelings together. We are a marvelous support group for one another. We have become a catalytic force. #RandolphHarris 7 of 20
The sense of community does not arise out of collective movement, nor from conforming to some group direction. Quite the contrary. Each individual tends to use the opportunity to become all that one can become. Separateness and diversity—the uniqueness of being “me”—are experienced. This very characteristic of a marked separateness of consciousness seems to raise the group level to a oneness of consciousness. We have found that each person not only perceives the workshop as a place to meet personal needs, but actively forms the situation to meet those needs. One individual finds new ways of meeting a difficult transition in marriage or career. Another learns new ways of building community. Still another gains improved skills in interpersonal relationships. Others find new means of spiritual, artistic, and aesthetic renewal and refreshment. Many move toward more informed and effective action for social change. Others experience combinations of these learnings. The freedom to be individual, to work toward one’s own goals in a harmony of diversity, is one of the most prized aspects of the workshop. One participant catches beautifully, in poetic form, both the separateness and the closeness that develop. #RandolphHarris 8 of 20
“For the first time in my life, I feel I am a truly special person. For the first time in my life, I feel that who I am is all I need to be. It is the knowledge that at the tender core and naked center, where I am, there need be no more. There is enough. I have never felt so validated, or so affirmed, as a person. I have never known real self-esteem. You have empowered me to live in openness, to ouch your realness. I have never known another human being, before this week. I have never known such peace, or strength. Nor have I ever grown so fast, or learned so much. I have never felt so rich in love of self and love of you.” Another participant, writing at a point some months following the workshop, states very well the way in which community develops out of separateness. “Each moment of the nine days seemed to add more threads to a kind of complicated tapestry that was unfolding before our eyes and being woven by participants, some using strong threads, others bold colours, others delicate touches. For me it became so awesome, so complicated a masterpiece of artwork, that until I could stand back from a distance and view this entire tapestry against an uncluttered background, it could not be fully understood or appreciated. Even then, in its fullness, it would still appear to change each day and never be completely finished. The still unfinished part is all the insights that are hitting me at the most unexpected times.” #RandolphHarris 9 of 20
The diversity of threads in this tapestry can be explained by the incredible variety that exists among the participants: a youth of eighteen and a woman of seventy-five in the same group; ardent Capitalist and conservative business and professional people in the Spanish workshop; devoutly religious persons of many faiths, and those who scoff at religion; athletic men and women, and paralyzed persons whose lives are spent in wheelchairs. All of these differing persons have been active participants, and each has contributed one’s distinctive self in the process. One will be limited to some extent by a consciousness of the difficulty of securing adequate loyalty to a teacher who refuses to surround oneself with all the paraphernalia of ashrams and all the trappings of guru-worship—both of which are repugnant to one. There are excellent reasons in the student’s own interest—and perhaps to some degree in the teacher’s, too—why in this case such personal loyalty must be emphatically insisted on. The pupil’s allegiance will sooner or later be subjected to the unexpected strain of severe tests. The adept possesses far too sensitive a temperament and far too strong an independence to endure with indifference the telepathic reflections of this strain, which are invariably produced when the relationship effectively exists with the profound obligations on both sides which it entails. #RandolphHarris 10 of 20
One may be philosophic enough to smile at misunderstanding or desertion but one will also be human enough to be sensitive to them. For even were a student to break with one one could never break with the student. One’s own conception of loyalty embraces a wider stretch than the frail seekers are likely to understand. Some indeed have been so deceived by the compulsion of personal karma and the logical of mere appearances as to imagine that one is devoid of human sympathy and indifferent to human feeling. The Master is well aware of the bitter and painful lessons the aspirant must learn before attaining maturity and balance, and wishes it were possible to stretch out a helping hand. During these difficult times, outer lines of communication should be kept open for they are helpful and, indeed, are necessary until the individual becomes sufficiently intuitive. The Master never closes the inner lines, but they need maintenance on both sides if they are to be effective. One may wonder why one receives so little direct help and personal encouragement from one’s teacher during the first few years of their relationship. One has to reach a certain point in one’s mental development first and this cannot be until one has experienced events which are like tests. #RandolphHarris 11 of 20
For anyone to try to lose one’s personality in someone else’s, even in a guru’s, is a desertion of one’s own divine powers. Nevertheless, in the case of beginners it cannot be helped—where they are seeking a guru’s assistance. However, the sooner the guru makes them ready or instructs them to stop this practice and to lose their personality in their own higher self, the better for them. It is a question of direction. In merging in someone else’s personality they are going outside of themselves; in merging in their own higher being they are going inside. In Pythagoras’ school at Cortona, the pupils passed through a series of three grades, and were not allowed personal contact with Pythagoras himself until they reached the highest or third grade. In matters of faith, God communicates with human beings by stimulating the human spirit directly. The spirit put into motion roused the imagination and the direct effects were visions, dreams, parables, and similitudes. Many are convinced of a “Prophetick Spirit” that in communicating with humans it makes its first Impression on the Imagination, by sensible and material Representment. The inspiration through the intellect is from a Light immediately infused into the Understanding, as when God spoke face to face with Moses. #RandolphHarris 12 of 20
The images thus are inspired and revealed gave the understanding something firm to grasp and the reason something to interpret and explain. The materials, furthermore, become luminous, a condition that helps the understand, which is weak and casts a dim light. The imagination, stimulated to activity, made the light strong and clear. The informations of the revelation and of sense differ no doubt both in matter and in the manner of entrance and conveyance; but yet the human spirit is the same; and it is but as if different liquors were poured through different funnels into one and the same vessel. Adam fell from wisdom and grace, but he kept the seed of perfect truth and morality. And in this latter sense chiefly does the soul partake of some light to behold and discern the perfection of the moral law; a light however not altogether clear, but such as suffices rather to reprove the vice in some measure, than to give full information of the duty. Through one’s faculties, humans make available the fill information of themselves and for others. So the intellectual movement from a product of reason to a product of imaginative reason is illuminated somewhat by the process of receiving a parable, a type, a similitude from on high. In such forms God presented his inspirations to open our understanding. #RandolphHarris 13 of 20
The Truth of Revelation cleared our Understandings. This process is insinuative; it is as the form of the key to the ward of the lock. The parable is a key fitted to the understanding. The product of creative activity likewise fits the understanding. Just as the divine spirit uses the imagination to give body and shape to inspiration, reason and imagination transmutes an abstract idea into an image. Among the humans of these days, many were not along in speculating what the mind was doing when reason and imagination unites in invention. We can appeal to others to amplify insights and illustrations some may be unaware of in an effort to wide unclasp the tables of their thoughts. When imagination works creatively with reason it not only brings with it a multiplicity of object-images, but it quickens and raises the mind with a kind of heat and rapture proportionable in the inferior part of the soul, to which in the superior, Philosophers call ecstasy. That strong delight always attendant upon the discovery of something, stirs in imagination and anticipation or expectancy felt as restlessness and impatience. Such motions help give form to the response, or product. The quickness of apprehension, though it may seem to be the most peculiar work of reason, yet the imagination hath indeed the greatest interest. #RandolphHarris 14 of 20
Imagination bodies forth the forms of things unknow. These same thoughts, people, this little World for though the act of apprehending be the proper work of understanding, yet the from and quality of that act, namely, the lightness, volubility, suddenness thereof, proceeds from the immediate restlessness of the imagination. The imagination joins reason in exercising judgment. At the propositional level of thought, the mind combines two simple intellections, or apprehensions. If the apprehensions are of the distinctions or identities of objective representations, id est, if they are images of material objects, the judgment is made by the imagination. If the apprehensions are immaterial the understanding performs the operation. In handling simple images at the judgment level, the imagination is engaged in compositions, divisions, and applications. So in moving from the proposition, “This will be evil for you,” to “You enemies will be glad of this,” we attribute the translation primarily to the imaginative faculty. The statement, “Randolph is wealthy,” has an image corresponding to it in the phantasy (imagination), but the sentence, “Extension is immaterial,” evokes no image. It is the work of the “pure understanding.” The distinguishing feature of the image is magnitude. #RandolphHarris 15 of 20
The magnitude which can most easily and most distinctly be depicted in the imagination is the real extension of a body abstracted from everything else save only its shape, id est, its figures. Extensions entails length, breadth, and depth; it involves dimension, number, and measurement. These the imagination becomes aware of only in real objects; it cannot grasp philosophical entities. Philosophical imagination and artistic imagination are two concepts to be considered. The first works closely with the understanding, correlating ideas and abstract thought, and the second is associated with the emotions and senses, translating abstract ideas into concrete symbolism. An example of this is when Jesus says, “Whom do you say that I am?” That is the question which is put before every Christian at every time. It is the question which is put before the Church as a whole, because the Church is built upon the answer to this question, they reply of Peter: “Thou art the Christ.” Peter did not simply add another, and more lofty, name to the names given by the people. Peter said, “Thou art the Christ.” In these words he expressed something which was entirely different from what the people had said. He denied that Jesus was a forerunner; he denied that somebody else should be expected. #RandolphHarris 16 of 20
Peter asserted that the decisive thing of history had appeared, and that the Christ, the bearer of the new, had come in this Man Jesus, Who was walking with him along a dusty village road north of Palestine. Can we still feel the meaning of Peter’s statement? It is hard for us, because the word “Christ” has become the second name for Jesus. However, when Peter called Jesus the Christ, the word “Christ” was still a vocational title. It designated Him, Who was to bring the liberation of Israel, the victory of God over the nations, the transformation of the human heart, and the establishment of the Messianic reign of peace and justice. Through the Christ history would be fulfilled. God would again be changed into a place of blessedness. All this was implied in Peter’s words, “Thou art the Christ.” The greatness and tragedy of the moment in which Peter uttered these words are visible in the reason of Jesus: He forbade them to tell anyone about Him. The Messianic character of Jesus was a mystery. It did not mean to Him what it meant to the people. If they had heard Him call Himself the Christ, they would have expected either a great political leader or a divine figure coming from Heaven. #RandolphHarris 17 of 20
Peter did not believe that a political action, the liberation of Israel and the crushing of the Empire, could create a new reality on Earth. And He could not call Himself the Heavenly Christ without seeming blasphemous to those who, by necessity, misunderstood Him. For Christ is neither the political “king of peace” whom the nations of all history expected, and whom we expect today just as ardently; nor is He the Heavenly “king of glory” whom the many visionaries of His day expected, and whom we also expect today. His mystery is more profound; it cannot be expressed through the traditional names. It can only be revealed by the events which were to come after Peter’s confession: the suffering, death, and rising again. Perhaps if He should appear today, He would forbid the ministers of the Christian Christ to speak of Him for a long time. “My son, give ear to my words, for I say unto you, even as I said unto Helaman, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and inasmuch as ye will not keep the commandments of God ye shall be cu off from his presence. And now, my son, I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed in one that endureth to the end. #RandolphHarris 18 of 20
“I say unto you, my son, that I have had great joy in thee already, because of thy faithfulness and thy diligence, and thy patience and thy long-suffering among the people of the Zoramites. For I know that thou wast in bonds; yea, and I also know that thou wast stoned for the word’s sake; and thou didst bear all these things with patience because the Lord was with thee; and now thou knowest that the Lord did deliver thee. And now my son, Shiblon, I would that ye shall put your trust in God even so much ye shall be delivered out of your trials, and your troubles, and your afflictions, and ye shall be lifted up at the last day. Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been known these things. However, behold, the Lord in his mercy sent his angel to declare unto me that I must stop the work of destruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was a thunder, and it shook the whole Earth. And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. However, behold, I did cry unto him and I did find peace to my soul. #RandolphHarris 19 of 20
“And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby humans can be saved, only in and through Christ. Behold, he is the life and the light of the World. Behold, he is the word of truth and righteousness. And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and temperate in all things. See that ye are not lifted up unto pride; yea, see that ye do not boas in your own wisdom, nor of your much strength. Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness. Do not pray as the Zoramites do, for ye have seen that they pray to be hear of humans, and to be praised for their wisdom. Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times. And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be sober. My son, farewell,” reports Alma 38.1-15. #RandolphHarris 20 of 20
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God, please come to us in the fire on our hearth; consume the logs gladly. Please come to our home, God of Protection; consume the logs gladly. Triple fire shining in the hearth of our home, God you are the healer, to you our worship, to you our hearts calling. Triple blaze leaping in the hearth of our souls, God, to you our worship, to you our hearts calling, triple tongue speaking, to you we listen. Be with me, God, whether I am moving or standing still, whether at home or abroad, whether at work or at rest. Be my strength and my counselor, providing both the judgment to choose the right path and the courage to walk it boldly. If he really thinks there is no distinction between virtue and vice, why Sir, when he leaves our houses let us count our spoons. There is no failure that can alter the course of human events more than failing a family. #CresleighHomes
Randolph Harris II International 