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The Oceans’s Only Got Water, You Never Know Where You Stand!

December 23, 2019 5:14 am

It may well be absurd to believe that some poor individual has the potential to transcend a psychosis of 20 years’ standing; but if you do not have some such fools in the World, nothing new is discovered. Happiness is not a state to arrive at, but a manner of traveling. If you esteem your own reputation, associate with people of good quality, for it is better to be alone than in bad company. Various essences of good have thus been found and proposed as bases of ethical system. Thus, to be a mean between two extremes; to be recognized by a special intuitive faculty; to make the agent happy for the moment; to make others are well as another happy in the long run; to add to one’s perfection or dignity; to harm no one; to follow from reason or flow from universal law; to be in accordance with the will of God; to promote the survival of the human species on this planet—are so many tests, each of which has been maintained by somebody to constitute the essence of all good things or action so far as they are good. The goal is to seek an end to the mutilation of the fullness of truth. The course of history is nothing but the story of human’s struggles from generation to generation to find the more and more inclusive order. #RandolphHarris 1 of 19

Invent some manner of realizing your own ideals which will also satisfy the alien demands—that and that only is the path of peace. Following this path, society has shaken itself into one sort of relative equilibrium after another by a series of social discoveries quite analogous to those of science. Polyandry and polygamy and slavery, private warfare and liberty to kill, judicial torture and arbitrary royal power have slowly succumbed to actually aroused complaints; and though some one’s ideals are unquestionably the worse off for each improvement, yet a vastly greater total number of them find shelter in our civilized society than in the antiquated savage ways. An experiment of the most searching kind has proved that the laws and usages of the land are what yield the maximum of satisfaction to the thinkers take all together. The presumption in cases of conflict must always be in favor of the conventionally recognized good. There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total Universe of good which we can see. Abstract rules indeed can help; but they help the less in proportion as out intuitions are more piercing, and our vocation is the stronger for the more life. #RandolphHarris 2 of 19

One knows that one must vote always for the richer Universe, for the good which seems most organizable, most fit to enter into complex combinations, most apt to be a member of a more inclusive whole. However, which particular Universe this is one cannot know for certain in advance; one only knows that is one makes a bad mistake the cries of the wounded will soon inform one of the fact. Every sort of energy and endurance, of courage and capacity for handling life’s evils, is set free in those who have religious faith. For this reason the strenuous type of character will on the battlefield of human history always outwear the easy-going type, and religion will drive irreligion to the wall. However, a feeling itself, and not simply the way it is displayed on face and body, can be experiences as misfitting a situation in a surprising number of ways. For example, the case of a man in his thirties, who was suffering from a paranoid form of schizophrenia. He became ill in his early twenties. He has always presented a strange mixture of intelligence, wrong-headedness, and fantastic idea. He was an ordinary clerk, employed in a consulate. Evidently as a compensation for his very modest existence he was seized with megalomania and believed himself to be the Saviour (the Buffy complex). He suffered from frequent hallucinations and was at times very much disturbed. #RandolphHarris 3 of 19

In quite periods the man was allowed to go unattended in the corridor of the mental facility. One day I came across him there, blinking through the window up at the Sun, and moving his head from side to side in a curious manner. He took me by the arm and said he wanted to show me something. He said I must look at the Sun with eyes half shut, and then I could see the Sun’s phallus. If I moved my head from side to side the Sun-phalls would move too, and that was the origin of the wind. In mythology, the so-called tube, is the origin of the ministering wind. For you will see hanging down from the disc of the Sun something that looks like a tube. And towards the regions westward it is as though there were an infinite east wind. However, if the other wind should prevail towards the regions of the east, you will in like manner see the vision veering in that direction. The Greek word for “tube,” means a wind-instrument, and the combination in Homer means “a thick jet of blood.” So evidently a stream of wind is blowing through the tube out of the Sun. The vision of my patient in 1906, and the Greek text first edited in 1910, should be sufficiently far apart to rule out the possibility of cryptomnesia (an implicit memory phenomenon in which people mistakenly believe that a current thought or idea if a product of their own creation when, in fact, they have encountered it previously and then forgotten it) on his side and thought-transference on mine. #RandolphHarris 4 of 19

However, the obvious parallelism of the two visions cannot be disputed, though one might object that the similarity is purely fortuitous. In that case we should expect the vision to have no connection with analogous idea, nor any inner meaning. Yet, this expectation is not fulfilled, for in certain medieval paintings this tube is actually depicted as a sort of hose-pipe reaching down from Heaven under the robe of Mary. In it the Holy Ghost flies down in the form of a dove to impregnate the Virgin. As we know from the miracle of Pentecost, the Holy Ghost was originally conceived as a mighty rushing wind, “the wind that bloweth where is listeth.” In a Latin text we read: “Animo descenes per orbem solis tribuitur” (They say that the spirit descends through the disc of the Sun). This conception is common to the whole of late classical and medieval philosophy. I cannot, therefore, discover anything fortuitous in these visions, but simply the revival of possibilities of ideas that have always existed, that can be found again in the most diverse minds and in all epochs, and are therefore not to be mistake for inherited ideas. I have purposely gone into the details of this case in order to give you a concrete picture of that deeper psychic activity which I called the collective unconscious. #RandolphHarris 5 of 19

We must distinguish three psychic levels: conscious. The personal unconscious, and the collective unconscious. The personal unconscious consists firstly of all those contents that became unconscious either because they lost their intensity and were forgotten or because consciousness was withdrawn from the (repression), and secondly of contents, some of them sense-impressions, which never had sufficient intensity to reach consciousness but have somehow entered the psyche. The collective unconscious, however, as the ancestral heritage of possibilities of representation, is not individual but common to all people, and perhaps even to all beings, and is the true basis of the individual psyche. Since the collective unconscious is common to all beings, archetypal manifestations can be demonstrated in the normal as well as the insane. Still, I believe there is no determiner which a being cannot get around, under, through, or over in order to pursue goals and values that have challenged one or that one has chosen to fulfill. Human’s potentials for survival, for adaptation, for rehabilitation, for recovery from infirmary, and for growth seems barely to be scratched. Our concepts of human’s limits have proven, century after century, to be too rigid. Humans continually exceed limits that science says are built into their tissue. #RandolphHarris 6 of 19

Humans have climbed Mount Everest, they orbit the Earth, they have survived death camps and slavery, and human recovery from illnesses deemed fatal. Thus, whenever I encounter a patient who is suffering from confining and crippling effects of childhood privations and trauma and finds challenges in one’s present existence overpowering, rather than despair with one, and pursue all the roots of pathology in one, I immediately begin to wonder how it would be possible to mobilize one’s spirit or one’s capacity to transcend the present circumstances which one has let grind one down. Maybe over the years I have just become more effective at communicating my faith in their potentials to the patients themselves; or maybe I have become more effective at infecting patients with the seeds of faith in themselves. A patient will say, “You seem to have had faith in me, so I looked, and I found faith in myself.” Maybe this is the factor in iatrogenic wellness—the strength of the healer’s faith in the potentials of the sufferer to transcend the limiting conditions of one’s existence. If this is true, it raises a fascinating question: On what factors is one’s faith in the other person’s potential to transcend limiting conditions dependent? I think that question is answerable—I do not quite know how, just now; but I think as a psychologists, we are duty bound to try to figure ways to measure the strength of a person’s conviction that the other person has the capacity to transcend determining circumstances. #RandolphHarris 7 of 19

It may be that bad “witches,” or experts at producing iatrogenic illness, are the very ones who have either none of the faith that I am taking about, or the reverse faith. They may be absolutely convinced from their depths that people have no capacity for transcendence. Something is fishy when a person practices a profession and cannot be creative in it, when one continues to practice something the same way year after year. Either the person has been brainwashed, or one’s creative potentials were leached from one as one received one’s training. Let me put it in still another way. A therapist’s task is to promote wellness in another. One was trained for this task, and one begins it with a repertoire of techniques. One has learned to listen; that is very good. One has learned to make reflections of feeling and content. One has learned the art of relevant interpretation. This is one’s “bag of tricks,” the kit of tools one utilizes in hope that they will invite a patient into growing. About 60 percent of a therapist’s patents will accept one’s invitation to wellness, as one presents it. However, what about the 40 percent of the case load that decline? It used to be that when my techniques (invitations) did not work, I would simply repeat them. I would reflect feeling more vigorously and interpret more incisively. Nothing happened. I was being most noncreative. I was showing a kind of character disorder, by persisting in behavior that was not effective. #RandolphHarris 8 of 19

By using repetitive methods, I was like the auto science engineer who knew how to do only three things—tighten nuts, turn screw, and connect wires. When someone brought in a car that would not run, one would turn every screw, tighten every nut, and connect every wire. The car still would not work. So one would find some more screws to turn, more nut to tighten, and more wires to connect. At the least, we would want the mechanic to try something else or to return our money. One wants responsible creativity from a practitioner. What is it about our methods of training therapists that seems so marvelously effective in drying up trainees; courage to be resourceful and creative in the arena of their commitment? Consider the ministry. Ministers seek to move people from a hellish existence to Heaven on Earth, to love their brothers and sisters and to end sinning. However, clergymen use few means to embody their commitment and their invitations. Maybe this is a good thing, that they seek to invite people to wholeness and goodness solely through sermons, home visits, pastoral counseling, and hospital visits. However, surely there are more ways than this that could be dreamed up. I will raise this question: Where are the creative potentials in the ministerial profession? What other ways might a minister employ to carry out one’s vocation—since, clearly, one’s present ways have not been very effective at humanizing beings. #RandolphHarris 9 of 19

We need to examine our training to see how it prevents us from being creative in carrying out our commitments. I think our training expresses a commitment, not to healing, but to loyal membership in a cult or elite. If we were trained for commitment to fostering wellness, then we could not help but become creative, because the knowhow built into us in our training would carry us only to the point of the first therapeutic impasse. Here, at the therapeutic impasse, is where commitment is tested: is the therapist committed to one’s “school’s” techniques—or to the patient’s growth? If to the latter, then one will be creative and inventive; one will display and embody the intentionality. If to the former, one will function like a cracked phonograph record, uttering the same invitation over and over, oblivious to the fact that it has been declined. People choose a mode of being as a response to others’ invitations or threats. They choose schizophrenic, or hysterical, or obsessional, or depressed being—for their parents, their spouse, or their friends. Part o this sick being is phoniness itself and part of the sick being is the organism’s response to a long career of inauthentic being. We are what we pretend to be, so we must be careful about what we pretend to be. Far and away the best prize that life offers is the chance to work hard at work that is worth doing. #RandolphHarris 10 of 19

Consciousness, instead of being the watchman over a dangerous and unpredictable lot of impulses, of which few can be permitted to see the light of day, becomes the comfortable inhabitant of a richly varied society of impulses and feelings and thoughts, which prove to be very satisfactorily self-governed when not fearfully or authoritatively guarded. Involved in the process of become oneself is a profound experience of personal choice. One realizes that one can choose to continue to hide behind a façade, or that one can take the risks involved in being oneself; that one is a free agent who has it within one’s power to destroy another, or oneself, and also the power to enhance oneself and others. Faced with this unobstructed eye of reality of decision, one chooses to move in the direction of being oneself. However, being oneself does not solve problems. It simply opens up a new way of living in which there is more depth and more height in the experience of one’s feelings; more depth and more range. One feels more unique and hence more alone, but one is so much more real that one’s relationships with others lose their artificial quality, become deeper, more satisfying, and draw more of the realness of the other person into the relationship. Another manner of understanding these learnings is that they are belated attempts to match symbols with meanings in the World of feelings, an undertaking long since achieved in cognitive realm. #RandolphHarris 11 of 19

Intellectually, we match carefully the symbol we select with the meaning which an experience has for us. Thus I say something happened “gradually,” having quickly (and largely unconsciously) reviewed such terms as “slowly, “imperceptibly,” “step-by-step,” and so forth, and rejected them as not carrying the precise shade of meaning of the experience. However, in the realm of feelings, we have never learned to attach symbols to experience with any accuracy of meaning. This something which I feel well up in myself, in the safety of an acceptant relationship—what is it? It is sadness, is it anger, is it regret, is it sorrow for myself, is it anger at lost opportunities—I stumble around trying out a wide range of symbols, until one “fits,” “feels right,” seems really to match the organismic experience. In doing this type of thing the client discovers that one has to learn the language of feeling and emotion as if one were an infant learning to speak; often even worse, one finds one must unlearn a false language before learning the true one. Let us try still one more way of defining this type of learning, this time by describing what it is not. It is a type of learning which cannot be taught. The essence of it is the aspect of self-discovery. With “knowledge” as we are accustomed to think of it, one person can teach it to another, providing each has adequate motivation and ability. #RandolphHarris 12 of 19

However, in the significant learning which takes place in therapy, one person cannot teach another. The teaching would destroy the learning. Thus I might teach a client that it is safe for one to be oneself, that freely to realize one’s feelings is not dangerous and so forth. The more one learned this, the less one would have learned it in the significant, experiential, self-appropriating way. This latter type of learning is true subjectivity, and there can be no valid communication of it, or even about it. The most that one person can do to further it in another, is o create certain conditions which make this type of learning possible. It cannot be compelled. A final way of trying to describe this learning is that the client gradually learns to symbolize a total and unified state, in which the state of the organism, in experience, feeling, and cognition may all be described in one unified way. To make the matter even more vague and unsatisfactory, it seems quite unnecessary that this symbolization should be expressed. It usually does occur, because the client wishes to communicate at least a portion of oneself to the therapist, but it is probably no essential. The only necessary aspect is the inward realization of the total, unified, immediate, at-this-instant, state of the organism which is me. #RandolphHarris 13 of 19

For example, to realize fully that at this moment the oneness in me is simply that “I am deeply frightened at the possibility at becoming something different is of the essence of therapy. The client who realizes this will be quite certain to recognize and realize this state of being when it recurs in somewhat similar form. One will also, in all probability, recognize and realize more fully some of the other existential feelings which occur in one. Thus one will be moving toward a state in which one is more truly oneself. One will be, in more unified fashion, that one organismically is, and this seems to be the essence of therapy. Modern American culture is largely secular, most people have little or no understanding of a Christian way of seeing the World, nor is a Christian Worldview an important participant in the way we as a society frame and debate issues in the public square. Three of the major centers of influence in our culture—the university, the media, and the government—are largely devoid of serious religious discussion. In fact, it is not unfair to say that university, media, and governmental leaders are often illiterate about how Christians see the World and why. This is evident, for example, in those rare cases when the major television news media try to feature a Christian perspective on abortion, the state, or anything else. #RandolphHarris 14 of 19

Usually, Christians watching the program feel misrepresented and misunderstood. More often than not, however, Christian perspectives are simply ignored and not covered at all. If a Martian were watching television before coming to Earth, he or she would get the idea that Americans are irreligious. Secularists tolerate religion as long as it remains a privatized perspective relative to a subgroup in society and as long as Christians do not assert that their views are objectively true and defend them accurately. The church is safe from vicious persecution at the hands of the secularist, as educated people have finished with stake-burning circuses and torture racks. No martyr’s blood is shed in the secular west. So long as the church knows her pace and remains quietly at peace on her modern reservation. Let the babes pray and sing and read their Bibles, continuing steadfastly in their intellectual retardation; the church’s extinction will not become by sword or pillory, but by the quiet death of irrelevance. However, let the church step off the reservation, let her penetrate once more the culture of the day and the face of secularism will change from benign smile to a savage snarl. God may lead one to seek and find another being who shall be His intermediary with one: His representative to one, His image for one. #RandolphHarris 15 of 19

A knowledge worth understanding is not less important than a teacher worth seeking. If a seeker believes that one has achieved a certain extent of self-preparation and self-purification, if one is convinced of the desperate need of a master, and if one does not succeed in finding a worthy one, then let one pray for help in the matter. It is not enough to try to follow the counsel given by prophets, mystics, and sages, to look within. It is necessary also to look deep enough and long enough to get really worthwhile results. This applies just as much to the search for help as to the search for truth. Sometimes people under the Christian umbrella simply do not but into the idea of purity. They consider such teaching to be Victorian and puritanical. Victorian is not. Puritanical it gloriously is—for it is supremely Biblical. “It is God’s will that you should be holy; that you should avoid sexual immorality; that each of you should learn to control one’s own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God; and that in this matter no one should wrong one’s brother or sister or take advantage of one. The Lord will punish beings for all such sins, as we have already told you and warned you. For God did not call us to be impure, but to live a holy life. Therefore, one who rejects this instruction does not reject humans but God, who gives you his Holy Spirit,” reports 1 Thessalonians 4.3-8. #RandolphHarris 16 of 19

If you are not convinced enough concerning the Biblical ethic, we must understand that it is based on Leviticus 19.2, where God says, “Be holy because I, the Lord your God, am holy”—a command which is given in the context of warnings against sexual deviation. I also want to point out that in 1 Thessalonians we are called to avoid sexual immorality and are three times called to be “holy.” To reject this is to sin against the Holy Spirit—the living presence of God—as the Thessalonians passage makes so clear. The human who carries on an act of impurity is not simply breaking a human code, nor even sinning against the God who at some time in the past gave one the gift of the Spirit. One is sinning against God who is present at that moment, against One who continually gives the Spirit. The impure act is an act of despite against God’s gift at the very moment it is being proffered. This sin is seen in its true light only when it is seen as a preference for impurity rather than a Spirit who is holy. Therefore, for a professed Christian to reject this teaching regarding sexual purity is to reject God, and this may indicate a false faith! Grace is not a matter of God’s making up the difference, but of God’s providing all the cost of salvation through His Son, Jesus Christ. Most people are trying to earn their way to Heaven an, despite earnest effort, some are falling short of bridging the awful chasm of sin separating them from God. #RandolphHarris 17 of 19

The body is the focal point of our presence in the physical and social World. In union with it we come into existence, and we become the person we shall forever be. It is our primary energy source or strength—our personalized power pack—a place where we can even stand in defiance of God, at least for a while. And it is the point through which we are stimulated by the World beyond ourselves and where find and are found by others. Human personal relations cannot be separated from the body; and, on the other hand, the body cannot be understood apart from human relations. It is essentially social. Therefore our bodies are forever a part of our identities as persons. My body came from God through my parents, and they provided a social and spiritual context that, more than anything else, makes me that person I am. Thou Who didst bring home the lost sheep to the fold on Thy shoulders, Who wast appeased by the prayers and confession of the publican, do Thou, O Lord, be favourable also to Thy servants, do Thou graciously attend to their prayers. May Thy mercy, O Lord, we beseech Thee, be beforehand with Thy servants, and all their iniquities be blotted out by Thy seedy pardon; through Jesus Christ our Lord. “And the Lord said unto hum: Write these things and seal them up; and I will show them in mine own due time unto the children of men,” reports Ether 3.27. #RandolphHarris 18 of 19

O God Whose will conquers all, there is no comfort in anything apart from enjoying thee and being engaged in thy service; Thou art All in all, and all enjoyments are what to me thou makest them, and no more. I am well pleased with thy will, whatever it is, or should be in all respects, and if thou bidst me decide for myself in any affair, I would choose to refer al to thee, for thou art infinitely wise and cannot do amiss as I am in danger of doing. I rejoice to think that all things are at thy disposal, and it delights me to leave them there. Then prayer turns wholly into praise, and all I can do is to adore and bless thee. What shall I give thee for all thy benefits? I am in a strait betwixt two, knowing not what to do; I long to make some return, but having nothing to offer, and can only rejoice that thou doest all, that none in Heaven or on Earth shares thy honour; I can of myself do nothing to glorify thy blessed name, but I can though grace cheerfully surrender soul and body to thee, I know that thou art the author and finisher of faith, that the whole work of redemption is thine alone, that every good work or thought found in me is the effect of thy power and grace, that thy sole motive in working in me to will and to do is for thy good pleasure. O God, it is amazing that being can talk so much about human’s creaturely power and goodness, when if thou didst not hold back every moment, we should be devils incarnate. This, by bitter experience, thou hast taught me concerning myself. #RandolphHarris 19 of 19

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Come to Me and You Will Find Rest in Your Souls–I am the Alpha and the Omega, the Beginning and the End!

December 18, 2019 2:11 am

We often worry about what we will be tomorrow, but do not take into account that we are somebody today. Life should be a place of learning suffused with excitement, engagement, passion, challenge, creativity, and joy. When we are in the minority, that is when the test of courage comes; when we are in the majority is when the test of acceptance comes. It is our destiny and the destiny of everything in the World that we must come to an end. Very end that we experience in nature and humankind speaks to us with a loud voice: you also will come to an end! It may reveal itself in the farewell to a place where we have lived for a long time, the separation from the fellowship of intimate associates, the death of someone near to us. Or it may become apparent to us in the failure of a work that gave meaning to us, the end of a whole period of life, the approach of old age, or even in the melancholy side of nature visible in autumn. All this tells us: you will also come to an end. Whenever we are shaken by this voice reminding us of our end, we ask anxiously—what does it mean that we have a beginning and an end, that we come from the darkness of the not yet, and rush ahead towards the darkness of the no more? When Augustine asked this question, he began his attempt to answer it with a prayer. And it is right to do so, because praying means elevating oneself to the eternal. #RandolphHarris 1 of 16

In fact, there is no other way of judging time than to see it in the light of the eternal. In order to judge something, one must be partly within it, partly out of it. If we were totally within time, we would not be able to elevate ourselves in prayer, meditation and thought, to the eternal. We would be children of time like all other creatures and could not ask the question of the meaning of time. However, as human beings we are aware of the eternal to which we belong and from which we are estranged by the bondage of time. We speak of time in three ways or modes—the past, present, and future. Every child is aware of them, but no wise being has ever penetrated their mystery. We become aware of them when we hear a voice telling us: you also will come to an end. It is the future that awakens us to the mystery of time. Time runs from the beginning to the end, but our awareness of times goes in the opposite direction. It starts with the anxious anticipation of the end. In the light of the future we see the past and present. So let us first consider our going into the future and towards the end that is the last point that we can anticipate in out future. The image of the future produces contrasting feelings in beings. The expectation of the future gives one a feeling of joy. We may even learn to recapture the will to laugh and the art of laughing at will. #RandolphHarris 2 of 16

It is a great thing to have a future in which one can actualize one’s possibilities, in which one can experience the abundance of life, in which one can create something new—be it new work, a new way of life, or the regeneration of one’s own being. Courageously one goes ahead towards the new, especially in the earlier part of one’s own life. However, this feeling struggles with other ones: the anxiety about what is hidden in the future, the ambiguity of everything it will bring us, the shortness of its duration that decreases with every year of our life and becomes shorter the nearer we come to the unavoidable end. And finally the end itself, with its impenetrable darkness and the threat that one’s whole existence in time will be judged as a failure. Therefore, it may be a good idea to think before one speaks, and read before one thinks. This may give one something to think about that we did not make up ourselves—a wise move at any age, but most especially at seventeen, when one is at the greatest danger of coming to annoying conclusions. We want to be in the pursuit of knowledge, and not knowledge in the pursuit of us. The goal is to fully realize the wealth of sympathy, kindness, and generosity hidden in our souls. The effort of every true education should be to unlock that treasure. #RandolphHarris 3 of 16

How do beings, how do you, react to this image of the future with its hope and threat and inescapable end? Probably most of us react by looking at the immediate future, anticipating it, working for it, hoping for it, being anxious about it, while cutting off from our awareness the future which is farther away, and above all, by cutting off from our consciousness the end, the last moment of our future. Perhaps we could not live without doing so most of our time. However, perhaps we will not be able to die if we always do so. And if one is not able to die, is one really about to live? How do we react if we become aware of the inescapable end contained in our future? Are we able to bear it, to take its anxiety into a courage that faces ultimate darkness? Or are we thrown into utter hopelessness? Do we hope against hope, or do we repress our awareness of the end because we cannot stand it? Repressing the consciousness of our end expresses itself in several ways. Many try to do so by putting the expectation of a long life between now and the end. For them it is decisive that the end be delayed. Even old people who are near the end do this, for they cannot endure the fact that the end will not be delayed much longer. Many people realize this deception and hope for a continuation of this life after death. They expect an endless future in which they may achieve or possess what has been denied them in this life. #RandolphHarris 4 of 16

This attitude that we will achieve our hearts desires in the after life is a prevalent attitude about the future, and also a very simple one. It denies that there is an end. It refuses to accept that we are creatures, that we come from the eternal ground of time and return to the eternal ground of time and have received a limited span of time as our time. It replaces eternity by endless future. However, endless future is without a final aim; it repeats itself and could well be described as an image of hell. This is not the Christian way of dealing with the end. The Christian message says the eternal stands above past and future. “I am the Alpha and the Omega, the beginning and the end.” The Christian message acknowledges that time runs towards an end, and that we move towards the end of that time which is our time. Many people—but not the Bible—speak loosely of the “hereafter” or the “life after death.” Even in our liturgies eternity is translated by “World without end.” However, the World, by its very nature, is that which comes to an end. If we want to speak in truth without foolish, wishful thinking, we should speak about the eternal that is neither timelessness nor endless time. The mystery of the future is answered in the eternal of which we may speak in images taken from time. However, if we forget that the images are images, we fall into absurdities and self-deceptions. There is no time after time, but there is eternity above time. #RandolphHarris 5 of 16

Time is like a jigsaw puzzle. Each edge piece of a puzzle interlocks with two others to form the puzzle’s framework and give structure and support to the puzzle as a whole. Each piece has a unique design and cut that ensures just the right place to fit within the puzzle. Each morning, people from the edge pieces that interlock to create a safe environment and give support to one another and the whole. Each morning, they provide just the right place for every individual to fit safely and securely. The community members are strength and stability, and like the edge pieces, they do not stand alone in this responsibility. There are always others to support and assist, ensuring that every person has a place. The spirits temper the movements of bodily parts. Some infectious diseases are chiefly in the spirits, and not so much in the humours. We have complex and contradictory feelings toward the freedom and independence and self-determination of the individuals and countries: we desire these and are proud of the past support we have given to such tendencies, and yet we are often frightened by what they may mean. We tend to value and respect the dignity and worth of each individual, yet when we are frightened, we move away from this direction. Suppose we presented ourselves in some such fashion, openly and transparently, in our foreign relations. We would be attempting to be the nation which we truly are, in all our complexity and even contradictoriness. What would be the result? #RandolphHarris 6 of 16

If we, as a country, were more open and transparent in our foreign relations, it seems the results would be similar to the experiences of a client when one is more truly that which he or she is. Let us look at some of the probable outcomes. We would be much more comfortable, because we would have nothing to hide. We could focus on the problem at hand, rather than spending our energies to prove that we are moral or consistent. We could use all of our creative imagination in solving the problem, rather than in defending ourselves. We could openly advance both our selfish interests, and our sympathetic concern for others, and let these conflicting desires find the balance which is acceptable to us as a people. We could freely change and grow in our leadership position, because we would not be bound by rigid concepts of what we have been, must, ought to be. We would find that we were much less feared, because others would be less inclined to suspect what lies behind the façade. We would, by our own openness, tend to bring forth openness and realism on the part of others. We would tend to work out the solutions of World problems on the basis of the real issues involved, rather than in terms of the facades being worn by the negotiating parties. In short what I am suggesting by this fantasied example is that nations and organizations might discover, as have individuals, that it is a richly rewarding experience to be what one deeply is. #RandolphHarris 7 of 16

I am suggesting that this view contains the seeds of a philosophical approach to all of life, that it is more than a trend observed in the experience of clients. Feeling rules are what guide emotion work by establishing the sense of entitlement or obligation that governs emotional exchanges. This emotion system works privately, often free of observation. It is a vital aspect of deep private bonds and also affords a way of talking about them. It is a way of describing how—as parents and children, wives and husbands, friends and lovers—we intervene in feelings in order to shape them. What are feeling rules? How do we know they exist? How do they bear on deep acting? We may address these questions by focusing on the pinch between “what I do feel” and “what I should feel,” for at this spot we get our best view of emotional convention. Now, when we take a closer look at the whole person, we find that there are six basic aspects in our lives as individual human beings—six things inseparable from every human life. These together and in interplay make up human nature. Thought (images, concepts, judgments, inferences), feeling (sensation, emotion), choice (will, decision, character), body (action, interaction with the physical World), social context (personal and structural relations to others), and soul (the factor that integrates all of the above to form one life. #RandolphHarris 8 of 16

Simply put, every human being thinks (has a thought life), feels, chooses, interacts with one’s body and its social context, and (more of less) integrates all of the foregoing as parts of one life. These are the essential factors in a human being, and nothing essential to human life falls outside of them. The ideal of the spiritual life in the Christian understanding is one where all of the essential parts of the human self are effectively organized around Go, as they are restored and sustained by him. Spiritual formation in Christ is the process leading to that ideal end, and its result is love of God with all of the hearts, soul, mind, and strength, and of the neighbor as oneself. The human self is then fully integrated under God. The salvation or deliverance of the believer in Christ is essentially holistic or whole-life. David the psalmist, speaking of his own experience but prophetically expressing the understanding of Jesus the Messiah, said, “I bless the LORD who gives me counsel; in the night also my heart instructs me. I keep the LORD always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my soul rejoices; my body also rests secure,” reports Psalm 16.7-9. Note how many aspects of the self are explicitly involved in this passage: the mind, the will, the feeling, the soul, and the body. #RandolphHarris 9 of 16

A major part of understanding spiritual formation in the Christian traditions is to follow closely the way the biblical writings repeatedly and emphatically focus on the various essential dimensions of the human being and their role in life as a whole. We will draw from spiritual understanding the incentive to keep on with our quest and the courage to set higher goals. To learn from God in this total-life immersion is ow we seek first His kingdom and His righteousness. The outcome is that we increasingly are able to do all things, speaking or acting, as I Christ were doing them. As apprentices of Christ we are not learning how to do some special religious activity, but how to live every moment of our live from the reality of God’s kingdom. I am learning how to live my actual life as Jesus would if He were me. No matter what my profession is, I am in full-time Christian service no less than someone who earns his or her living in a specifically religious role. Jesus stands beside me and teaches me in all I do to live in God’s World. He shows me how, in every circumstance, to reside in His word and thus be a genuine apprentice of His—His disciple indeed. This enables me to find the reality of God’s World everywhere I may be, and thereby to escape from enslavement to sin and evil. We become able to do what we know to be good and right, even when it is humanly impossible. Our lives and words become constant testimony of the reality of God. #RandolphHarris 10 of 16

When, for example, an architect facing a difficult architectural job, one must know how to integrate it into the kingdom of God as much as someone attempting to win another to Christ or preparing a lesson for a congregation. Until we are clear on this, we will have missed Jesus’ connection between life and God and will automatically exclude most of our everyday lives from the domain of faith and discipleship. Jesus lived most of His life on Earth as a blue-collar worker, someone we might describe today as an independent contractor. In His vocation He practiced everything He later taught about in life in the kingdom. It is important to move away from derogatory language against others, calling them twits, jerks, or idiots, and increasingly mesh with the respect and endearment for persons that naturally flows from God’s way. This in turn transforms all of my dealings with others into tenderness and makes the usual coldness and brutality of human relations, which lays a natural foundation for unspeakable actions, simply unthinkable. Our mind and heart will keep coming back to God’s grace. The grace of God is so inexhaustible and at times overwhelming. “Grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever more! Amen,” reports 2 Peter 3.18. #RandolphHarris 11 of 16

Growing in the grace of God allows one to become acquainted with elements of our experience which have in the past been denied to awareness as too threatening, too damaging to the structure of the self. One finds one’s experiencing these feelings fully, completely, in the relationship, so that for the moment one is one’s fear, or one’s anger, or one’s tenderness, or one’s strength. And as one lives these widely varied feelings, in all their degrees of intensity, one discovers that one has experienced oneself, that one is all these feelings. One finds that one’s behavior changing in constructive fashion in accordance with one’s newly experienced self. One approaches the realization that one no longer needs to fear what experience may hold, but can welcome it freely as a part of one’s changing and developing self. However, it seems to me that the good life is not any fixed state. It is not, in my estimation, a state of virtue, or contentment, or nirvana, or happiness. It is not a condition in which the individual is adjusted, or fulfilled, or actualized. It is not a state of drive-reduction, or tension-reduction, or homeostasis. I believe that all of these terms have been used in ways which imply that if one or several of these states is achieved, then the goal of life have been achieved. Certainly, for many people happiness, or adjustment, are seen as states of being which are synonymous with the good life. #RandolphHarris 12 of 16

Social scientists have frequently spoken of the reduction of tension, or the achievement of homeostasis or equilibrium as if these states constituted the goal of the process of living. So it is with a certain amount of surprise and concern that I realize that my experience supports none of these definitions. If I focus on the experience of those individuals who seem to have evidenced the greatest degree of movement during the spiritual and therapeutic relationship, and who, in the years following this relationship, appear to have made and to be making real progress toward the good life, then it seems to me that they are not adequately described at all by any of these terms which refer to fixed states of being. I believe they would consider themselves insulted if they were described as adjusted, and they would regard it as false if they were described as happy or contented or even actualized. As I have known them I would regard it as most inaccurate to say that all their dive tensions have been reduced, or that they are in a state of homeostasis. So I am forced to ask myself whether there is any way in which I can generalize about their situation, any definition which I can give of the good life which would seem to fit the facts as I have observed them. I find this not at all easy, and what follows is stated very tentatively. #RandolphHarris 13 of 16

The good life is a process, not a state of being. It is a direction, not a destination. The direction which constitutes the good life is that which is selected by the total organism, when there is psychological freedom to move in any direction. This organismically selected direction seems to have certain discernible general qualities which appear to be the same in a wide variety of unique individuals. The good life, from the point of view of my experience, is the process of movement in a direction which the human organism selects when it is inwardly free to move in any direction, and the general qualities of this selected direction appear to have a certain universality. Many people, however, seem to be morally bankrupt—completely devoid of any decent moral qualities. And it is just about the worst thing you can say about a person. A lot of people are also spiritually bankrupt. Spiritual bankruptcy is a most absolute state. It means we have nothing to give to God. Salvation is a gift from God; it is entirely by grace through faith—not by works. People living the good life are righteous and the process seems to involve an increasing openness to the experience. It is the polar opposite of defensiveness. Defensiveness is an organism’s response to experiences which are perceived or anticipated as threatening, as incongruent with the individual’s existing picture of oneself, or of oneself in relationship to the World. #RandolphHarris 14 of 16

These threatening experiences are temporarily rendered harmless by being distorted in awareness, or being denied to awareness. I quite literally cannot see, with accuracy, those experiences, feelings, reactions in myself which are significantly at variance with the picture of myself which I already possess. A large part of the process of therapy is the continuing discovery by the client that one is experiencing feelings and attitudes which heretofore one has not been able to be aware of, which one has not been able to own as being a part of oneself. If a person could be fully open to one’s experience, however, every stimulus—whether originating within the organism or in the environment—would be freely relayed through the nervous system without being distorted by any defensive mechanism. There would be no need of the mechanism of subception whereby the organism is forewarned of any experience threatening to the self. On the contrary, whether the stimulus was the impact of a configuration of form, color, or sound in the environment on the sensory nerves, or a memory trace from the past, or visceral sensation of fear or pleasure or disgust, the person would be living it, would have it completely available to awareness. Thus, one aspect of this process which I am naming the good life appears to be a movement away from the pole of defensiveness toward the pole of openness to experience. #RandolphHarris 15 of 16

The individual living the good life is becoming more able to listen to oneself, to experience what is going on within oneself. One is more open to one’s feelings of fear and discouragement and pain. One is also more open to one’s feelings of courage, and tenderness, and awe. One is free to live one’s feelings subjectively, as they exist in one, and also free to be aware of these feelings. One is more able fully to live the experiences of one’s organism rather than shutting them off. Almighty and everlasting God, Who hast made known the Incarnation of Thy Word by the testimony of a glorious star, which when the wise men be held, they adored Thy Majesty with gifts; grant that the star of Thy righteousness may always appear in our hearts, and our treasure consist in giving thanks to Thee; through Jesus Christ our Lord. O God, the Enlightener of all nations, grant Thy people to enjoy perpetual peace; and pour into our hearts that radiant light which Thou didst shed into the minds of the wise men; thought Jesus Christ Our Lord. “Behold, O Lord, thou hast smitten us because of our iniquity, and hast driven us forth, and for these many years we have been in the wilderness; nevertheless, thou hast been merciful unto us. O Lord, look upon me in pity, and turn away thine anger from this thy people, and suffer not that they shall go forth across this raging deep in darkness; but behold these things which I have molten out of rock,” reports Ether 3.3. #RandolphHarris 16 of 16

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My Brain is My Harp and My Lyre, My Soul is My Garden and My Orchard!

November 27, 2019 2:29 am

People easily forget that they are locked in coevolution with the life-forms that sustain their thought. In particular, they often neglect the evolution of their soul as a vital aspect of their own survival. When life seems not worth living, ten minutes in prayer proves otherwise. The soul is that venerable place where beings preserve the history of their experience, their tentative experiments, their discoveries, and their plans. In the soul may be found the recipes for daily living—the prescriptions for the mind and the heart. Listening one evening to Bach’s “Passion according to St. Matthew,” I was struck by the text and music of the line, “Then all the disciples forsook hi and fled.” It anticipated the words of Jesus on the Cross, “My God, my god, why hast thou forsaken me?” One who is forsaken by all beings feels forsaken by God. And, indeed, all being left him, and those who were nearest him fled farthest from him. Ordinarily, we are not aware of this fact. We are used to imagining the crucifixion in terms of those beautiful pictures where, along with his mother and other women, at least one disciple is present. The reality was different. They all fled, and some women dared to watch from afar. Only an unimaginable loneliness remained during the hours His life and work were broken. #RandolphHarris 1 of 19

How shall we think about these disciples? Our first reaction is probably the questions—how could they forsake him Whom they had called the Messiah, the Christ, the bringer of the new age, whom they had followed after leaving behind everything for his sake? However, this time, when I heard the words and tones of the music, I admired the disciples! For it is they whom we owe the words of our text. They did not hide their flight; they simply stated it in one short sentence, a statement that judges them for all time. The gospel stores contain many judgments against the disciples. We read that they misunderstood Jesus continuously, as did his mother and brothers, and that day by day, their misunderstandings intensified his suffering. We read that some of the most important among them demanded a place of exceptional glory and power in the World to come. We read that Jesus reproached them because their zeal made them fanatical against those who did not follow Him. And we read that Jesus had to call Peter “Satan,” because Peter tried to dissuade him from going to Jerusalem to his death, and that Peter denied his discipleship in the hour of trial. These reports are astonishing. They show what Jesus did to the disciples. He taught them to accept judgement, and not to present themselves in a favorable light. #RandolphHarris 2 of 19

Without the acceptance of such judgement, they could not have been his disciples. And if the disciples had suppressed the truth about their own profound weakness, our gospels would not be what they are. The glory of the Christ and the misery of his followers would not be so clearly manifest. And yet even in the same records, human’s desire to cover up one’s own unattractiveness makes itself felt. Later traditions in the gospels try to smooth the hard and hurting edges of the original picture. Apparently, it was unbearable to established congregations that all the disciples fled, that none of them witnessed the crucifixion and the death of the master. They could not accept the fact that only far away in Galilee was their flight arrested by the appearance of him who they deserted in his hour of agony and despair. So, it was stated that Jesus himself had told them to go to Galilee; their flight was not a rea real flight. And still later, it was said that they did not flee at all, but remained in Jerusalem. From earliest times, the church could not stand this judgment against itself, its past and its present. It has tried to conceal what the disciples openly admitted—that we all forsook him and fled. However, this is the truth about all beings, including the followers of Jesus today. #RandolphHarris 3 of 19

The flight from God begins in the moment we feel His presence. This feeling is at work in the dark, half-conscious regions of our being, unrecognized, but effective; in the restlessness of the child’s asking and seeking; of the adolescent’s doubts and despairs; of the adult’s desires and struggles. God is present, but not as God; He is present as the unknown force in us that makes us restless. However, in some moments He appears as God. The unknown force in us that caused our restlessness becomes manifest as the God in Whose hands we are, Who is our ultimate threat and our ultimate refuge. In such moments it is as though we were arrested in our hidden flight. However, it is not an arrest by brute force, but one that has the character of a question. And we remain free to continue our flight. This is what happened to the disciples: they were powerfully arrested when Jesus first called them, but they remained free to flee again. And they did when the moment of trial arrived. And so it is with the church and all its members. They are arrested in their hidden flight and brought into the conscious presence of God. However, they remain free to flee again, not only as individual beings, but also as bearers of the church, carrying the church itself on the road to Galilee, separating it as far away as possible from the point where the eternal breaks into the temporal. #RandolphHarris 4 of 19

Beings flee from God even in the church, the place where we are supposed to be arrested by the presence of God. Even there we are in flight from him. If the ultimate cuts into life of a being, one tried to take cover in the preliminary. One runs for a safe place, fleeing from the attack of that which strike one with unconditional seriousness. And there are many places that look safe to us as Galilee looked to the feeling disciples. Perhaps the most effective refuge in our time from the threatening presence of God is the work we are doing. This was not always so. The attitude of ancient beings towards work is well summed up in the curse God pronounced over Adam—“In the sweat of your face you shall eat bread,” and in the words of the 90^th Psalm concerning the short years of our life—“yet their span is but toil and trouble.” Later, physical labor with its toil and its drudgery was left to the slaves and serfs or uneducated classes. And it was distinguished from creative work that was based on leisure time, and hence, the privilege of the few. Medieval Christianity considered work a discipline, especially in monastic life. However, in our period of history, work has become the dominating destiny of all beings, if not in reality, at least by demand. It is everything—discipline, production, creation. The difference between labor and work is gone. #RandolphHarris 5 of 19

The fact that it stands under a curse in the Biblical view is forgotten. Work has become a religion itself, the religion of modern industrial society. And it has all of us in its grip. Even if we were able to escape the punishment of starvation for not working, something within us would not permit an escape from the bondage to work. For most of us it is both a necessity and a compulsion. And as such, it has become the favored way of the flight from God. And nothing seems to be safer than this way. From it we get the satisfaction of having fulfilled our duty. We are praised by others and by ourselves for “work well done!” We provide support for our family or care for its members. We overcome daily the dangers of leisure, boredom and disorder. We acquire a good conscience out of it and, as a cynical philosopher said, at the end of it, a good sleep. And if we do the kind of work that is called creative, an even higher satisfaction results—the joy of bringing something new into being. Should somebody protest that this is not his or her way of fleeing from God, we might ask one: Have you not sometimes drawn a balance sheet of your whole being, and upon honestly discovering many points on the negative side, then not balanced the sheet by your work on the other? #RandolphHarris 6 of 19

The pharisee of today would boast before God not so much of one’s obedience to the law and of one’s religious exercises as of one’s hard work and one’s disciplined, successful life. And one would also find sinners with whom one could compare oneself favorably. Can these competing tendencies, the extroverting and the introverting, be brought together in a single life? Philosophy not only answers that they can, but also that they mist be integrated if the spiritual life is to reach its fullest bloom. It wisely mingles the two ideals without despoiling either. Here, it not only co-operates with human nature but also imitates the rhythmic pattern of Nature. It is in harmony with the way the Universe goes. It is not enough to develop any one of these parts of our being alone. It is a much more stupendous task to develop al three at the same time. Yet this is what philosophy asks for. Work completely done, the body effectively used, the mind capably directed—such a roundly developed personality is the ideal. If the whole truth is to be discovered, the whole being must be brought to its quest. If this is done, philosophy will be lived as well as known, felt a well as understood, experienced as well as intuited. Beings as a whole must enter on the Quest and then the complete organism will benefit when truth is found. If isolated functions alone enter on it then they alone will benefit by the truth. #RandolphHarris 7 of 19

So long as one is an incomplete person, so long will one never be able to find more than an incomplete truth. It is not just one part of being which is to follow the quest but all parts of one. The whole truth can come only to the whole being. Other experiences and other goals demand the strength and activity of only a part of one’s being from one but this search for a higher life demands one’s all. One follows the quest somewhat hesitantly, discontinuously and cautiously, wary lest it demands more from one than one is prepared to give. There is no objection: one my set one’s own pace but in the end, of course, one must come into this quest with all of oneself. Why should one not be a human being as well as an enlightened soul? Why should one not bring all of one’s nature to this co-operative venture that is Life? The quest may become one’s central interest but this is no excuse for one to become unbalanced or disequilibriated. If one comes to the quest with one’s whole being, turning every side of it to the quest’s light and discipline, one may confidently expect the full insight, the full transformation and not a partial, incomplete result. The first reward is truth realized in every part of one’s being, the lower self becoming the instrument of the Soul. The second reward is peace, intense satisfying and joyous. A keen and constant longing after the Soul’s consciousness, a willingness to surrender all to it inwardly, are however necessary prerequisites. #RandolphHarris 8 of 19

Let us have faith that right makes right; and in that faith let us to the end dare to do our duty as we understand it. The acceptance of these ideas can only benefit, and not harm, humanity. God does not want us to do extraordinary things; he wants us to do ordinary things extraordinarily well. When we do the best we can, we never know what miracle is wrought in our life, or in the life of another. The real World as it is given objectively at this moment is the sum total of all its beings and events now. The real World order—it is an order with which we have nothing to do but to get away from it as fast as possible, We break it: we break it into histories, and we break it into arts, and we break it into sciences; and then we began to feel at home. We make ten thousand separate serial orders of it, and on any one of these we react as though the others did not exist. We discover among its various parts relations that were never given to sense at all (mathematical relations, tangents, squares, and roots and logarithmic functions), and out of an infinite number of these we call certain one essential and lawgiving, and ignore the rest. Essential these relations are, but only for our purpose, the other relations being just as real and present as they; and our purpose is to conceive simply and to foresee. #RandolphHarris 9 of 19

Are not simple conception and prevision subjective ends pure and simple? They are the ends of what we call science; and the miracle of miracles, a miracle not yet exhaustively cleared up by any philosophy, is that the given order lends itself to the remodeling. It shows itself plastic to many of our scientific, to many of our aesthetic, to many of our practical purposes and ends. When the being of affairs, the artist, or the being of science fails, one is not rebutted. One tried again. One says the impressions of sense must give way, must be reduced to the desiderated form. They are all postulate in the interest of their volitional nature a harmony between the latter and the nature of things. The theologian does no more. And the reflex doctrine of the mine’s structure, though all theology should as yet have failed of its endeavor, could but confess that the endeavor itself at least obeyed in form the mind’s most necessary law. Now, if he did not exist, what kind of a being would God be? The word “God” has come to mean many things in the history of human thought, from Venus and Jupiter to the “Idee” which figures in the pages of Hegel. Even the laws of physical nature have, in these positivistic times, been held worthy of divine honor and presented as the only fitting object of our reverence. Of course, if our discussion is to bear any fruit, we must mean something more definite the this. #RandolphHarris 10 of 19

We must not call any object of loyalty a “God” without more ado, simply because to awaken our loyalty happens to be one of God’s functions. He must have some intrinsic characteristics of his own believes that the object of one’s loyalty has those other attributes, negative or positive, as the case may be. Now, as regards a great many of the attributes of God, and their amounts and mutual relations, the World has been delivered over to disputes. Not only such matters as his mode of revealing himself, the precise extent of his providence and power and their connection with our free-will, the proportion of one’s mercy to one’s justice, and the amount of his responsibility for evil; but also his metaphysical relation to the phenomenal World, whether causal, substantial, ideal, or what not—are affairs of purely sectarian opinion that need not concern us at all. Whoso debates them presupposes the essential features of theism to be granted already; and it is with these essential features, the care poles of the subject, that our business exclusively is possessed. The acceptance of these ideas can only benefit, and not harm, humanity. If one will consciously put oneself into line with this higher purpose of human living, one will not only become a better and wiser being but also a happier one. #RandolphHarris 11 of 19

The pursuit of Truth is full of certainty. It rewards its own, even in apparent defeat. Out of the Quest will come a yearning for what is the best in life and the highest in Truth. This experience of feeling is really the discovery of unknown elements of self. The phenomenon is the fact that in our daily lives there are a thousand and one reasons for not letting ourselves experience our attitudes fully, reasons from our past and from the present, reasons that reside within the social situation. It seems too dangerous, too potentially damaging, to experience them freely and fully. Just as pain might make a person realize that there is something wrong with one’s body, so neurotic symptoms could draw attention to psychological problems of which the individual was unaware. Introverts are caught up in their inner Worlds; while extraverts lose themselves in the press of events. Because of the achievements of one’s culture, there is an especial tendency toward intellectual hubris; and overvaluation of thinking which could alienate a being from one’s emotional roots. Neurotic symptoms, dreams and other manifestations of the unconscious are often expressions of the “other side” trying to asset itself. There is, therefore, within every individual, a striving toward unity in which divisions would be replaced by consistency, opposites equally balanced, consciousness in reciprocal relation with the unconscious. #RandolphHarris 12 of 19

Personalities are manifested by definiteness, wholeness and ripeness. In the safety and freedom of a therapeutic relationship, one can they can be experienced fully, clear to the limit of what they are. They can be and are experienced in a fashion that I like to think of as “pure culture,” so that for the moment the person is one’s fear, or one is one’s anger, or one is one’s tenderness, or whatever. In the first half of life, a person is, and should be, concerned with emancipating oneself from parents and with establishing oneself in the World as spouse, parent and effective contributor. In the modern World, especially, a certain one-sidedness might be needed to fulfill these conventional demands; but, once a person had done so, then one should look inwards. This is the journey toward the wholeness the process of individuation. Sometimes fear kind of seeps through, and people feel they need something to hold on to. Much like a student feels he or she wishes the World would let one have one’s thesis or one’s Doctor of Philosophy (Ph.D) because they kind of need that little World. In adult life, we experience a feeling of being all the way to the limit. Being nothing but a pleading little child, supplicating, begging, dependent. At that moment one is nothing but one’s pleadingness, all the way through. Alchemists sought not only to make gold, but to perfect everything in its own nature. #RandolphHarris 13 of 19

Moreover, alchemists linked change in matter with change in beings, so that alchemical “work” aimed at perfecting matter was, at the same time, a psychological process aimed at perfecting humans. Some of the alchemists undoubtedly thought of their work as a meditative development of the inner personality. Here we find parallels between the series of changes described by the alchemists and the process of individuation which is taking place within people who reach their limit and are trying to move beyond. Only the being who can consciously assent to the power of the inner voice becomes a personality. By paying attention to the voice within, the individual achieves a new synthesis between conscious and unconscious, a sense of calm acceptance and detachment, and a realization of the meaning of life. If the unconscious can be recognized as a co-determining factor alone with consciousness, and if we can live in such a way that conscious and unconscious demands are taken into account as far as possible, then the centre of gravity of the total personality shifts its position. It is then no longer in the ego, which is merely between conscious and unconscious. This new centre might be called the self. The new centre expressed itself in quaternity symbols and circular structures which are called mandalas. Mandalas symbolize an integrating factor. #RandolphHarris 14 of 19

In cases where consciousness is confused, mandalas may appear as compensator attempts at self-healing by imposing an ordered structure. The self, of which the mandala is a symbol, is the archetype of unity and totality. This archetype is the underlying reality manifesting itself in the various systems of monotheism. The self, therefore, is God within; and the individual, in seeking self-relations and unity, becomes the means through which God seeks his goal. By fulfilling one’s own highest potential, the individual is no only realizing the meaning of life, but also fulfilling God’s will. People will feel it is such a wondrous thing to have these new things come out of them. It will amaze them so much each time, and then again there will be that same feeling, kind of feeling scared that one has so much of this that one has been keeping back something. Then one will realize that this has bubbled through, and that for the moment one is one’s dependency in a way which astonished him or her. It is not only dependency that is experienced in this all-out kind of fashion. It may be hurt, or sorrow, or jealousy, or destructive anger, or deep desire, or confidence and pride, or sensitive tenderness, or outgoing love. It may be anything of the emotions of which beings are capable. What I have gradually learned from experiences such as this, is that the individual in such a moment, is coming to be what one is. #RandolphHarris 15 of 19

Only exception individuals reach the peeks of individual development. Individuation means parting company with the crowd; and this is first accentuates loneliness, and may seem alarming. Most human beings are content to remain safely with the majority, conforming to the conventions and beliefs shared by members of their family, church or political party. However, exceptional individuals are impelled by their inner nature to seek their own path; and, although human psyches, like human bodies, share a basic structure, the individual psyche is an endlessly varied recombination of age-old components. When a person has, throughout therapy, experienced in this fashion all the emotions which organismically arise in one, and has experienced them in knowing and open manner, then one has experienced oneself, in al the richness that exists within oneself. One has become what one is. Childhood discover is of the vital importance of remaining in touch with the inner World and is one factor accounting for it as an emphasis on healing and the growth of personality as essentially an inner process, concentrating upon the individual’s relation with the various aspects of one’s own psyche, rather than upon one’s relationships with other human beings. Individuals can neither be happy nor healthy unless they acknowledge their dependence upon God than that of the ego. #RandolphHarris 16 of 19

When we think about what it means to become one’s self, it is a most perplexing question. Often times during the reflective process, various facades by which one has been living have somehow crumpled and collapsed, bring a feeling of confusion, but also a feeling of relief. It may seem as if all the energy that goes into holding the arbitrary pattern together is quite unnecessary—a waste. One might think that one has to make the pattern one’s self; but there are so many pieces, and it is so hard to see where they fit. Sometimes one may put them in the wrong place, and the more pieces mis-fitted, the more effort it takes to hold them in place, until at last you are so tired that even that awful confusion is better than holding on any longer. Then one will discover that left to themselves the jumbled pieces fall quite naturally into their own places, and a living pattern emerges without any effort at all one one’s part. Your job is just to discover it, and in the course of that, you will find yourself and your own place. One must even let their own experience tell one its meaning; the minute one tells it what it means, one is at war with one’s self. To be yourself means to find the pattern, the underlying order, which exists in the ceaselessly changing flow of one’s experience. Rather than trying to hold one’s experience into the form of a mask, or to make it be a form or structure that it is not, being one’s self means to discover the unity and harmony which exists in one’s own actual feelings and reactions. #RandolphHarris 17 of 19

Being one’s self means that the real self is something which is comfortably in one’s experiences, not something imposed upon it. It seems that as we learn to self-actualize that gradually, painfully, the individual explores what is behind the masks one presents to the World, and even behind the masks which one has been deceiving oneself. Deeply and often vividly one experiences the various elements of oneself which have been hidden within. Thus, to an increasing degree one becomes oneself—not a façade of conformity to others, not a cynical denial of all feeling, nor a front of intellectual rationality, but a living, breathing, feeling, fluctuating process—in short, one becomes a person. We should be ruled by affirmation of individuality. A being who understands and comes to terms with the different aspects of one’s inner being is enabled to live life more completely. It is possible to look at one and the same event through two different frames of reference which, though mutually exclusive, are nevertheless complementary. You can learn anything you need to learn to achieve any goal you set for yourself. There are no limits except the limits you place on your imagination. So many of our dreams at first seem impossible, then they seem improbable and then, when we summon the will, they seem become inevitable. #RandolphHarris 18 of 19

We must not, in trying to think about how we can make a big difference, ignore the daily small differences we can make which, over time, add up to big differences that we often cannot foresee. O Lord God, Who didst bow the Heavens, and come down for the salvation of humankind, look upon Thy servants and Thine inheritance. For to Thee, the awful and benignant Judge, Thy servants have bowed the head and stooped the neck, looking for no help of humans, but waiting for Thy pardon and salvation. Guard them at all times, and this evening, and in the ensuing night, from every foe, from every adverse working of the devil, from idle thoughts and wicked imaginations. “And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land,” reports Mosiah 29.30. O Lord our God, refresh us with quiet sleep, when we are wearied with the day’s labour; that being assisted with the help which our weakness needs, we may be devoted to Thee both in body and mind; through Jesus Christ our Lord. “And I command you to do these things in the fear of the Lord; and I command you to do these things, and that ye have no king; that if these people commit sins and iniquities they shall be answered upon their own heads” reports Mosiah 29.30. #RandolphHarris 19 of 19

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The Soul Can Become a Big Factor in Raising the Level of Intelligence in the World and in Developing Leaders!

November 22, 2019 1:37 am

I was taken with your earnestness, your passion. You were not jaded or cynical. There was an immediacy to your feelings for these happenings, these creatures, those question. You make well ask, “But why does a person who is seeking help change for the better when one is involved, over a period of time, in a relationship with a therapist which contains conditions without a “front” or façade, openly being the feeling and attitudes which at the moment are flowing in one?” Few people think about the noble role that the soul plays. Our ability to collect, organize, and preserve the voice and observations we have is critical to our continued survival as a species. The more genuine and congruent the therapist in the relations is, the more probability there is that change in personality in the client will occur. As one find someone who is willing to listen acceptantly to one’s feelings, one little by little become sable to listen to oneself. One begins to receive the communications from within oneself—to realize that one is angry, to recognize when one is frightened, even to realize when one is feeling courageous. As one becomes more open to what is going on within one, one becomes able to listen to feelings which one has always denied and repressed. One can listen to feelings which have seemed to one so terrible, or so disorganizing, or so abnormal, or so shameful, that one has never been able to recognize their existence in one’s self. #RandolphHarris 1 of 14

While one is listen to their soul, one also becomes more acceptant of one’s self. As an individual expresses more and more of the hidden and awful aspects one oneself, one finds that the therapist showing a consistent and unconditional beneficial regard for one and one’s feelings. Slowly one moves towards taking the same attitude toward oneself, accepting oneself as one is, and therefore ready to move forward in the process of becoming. In being a sincere person, we learn that we cannot say one thing and believe in another. Take the fact of your sincerity and enthusiasm as testimony to the value of the techniques of emotion and management. It is precisely by such a technique of emotion management that sincerity itself is achieved. And so, through this hall of mirrors in the soul, when learn that when we become angry, our bodies become tense. Our heart races. We breathe more quickly and get less oxygen. Our adrenaline gets higher. When some people get angry, they cuss, want to hit someone, yell in a bucket, cry, eat, smoke a cigarette, talk to themselves. However, these responses carry a risk of offending someone, and could possibly make an individual seem less attractive or dangerous. So we need to consider some ways of how to alleviate angry toward an irate person. There is no celestial witch-doctor, no angelic magician coming to change their character overnight. #RandolphHarris 2 of 14

When I deal with an irate person, I pretend something traumatic has happened in their lives. Once I had an irate that was complaining about me, cursing at me, threatening to get my name and report me to the company. I later found out his son had just died. Now when I meet an irate, I think of that man. If you think about the other person and why they are so upset, you have taken attention off of yourself and your own frustration. And you will not feel so angry. If anger erupts despite these presentative tactics, then deep breathing, talking to yourself, reminding yourself that “you do not have to go home with that individual” are offered as ways to manage emotions. Using these, the worker become less prone to cuss, hit, cry, or smoke. The goal is to keep the focus on your response and on ways to prevent an angry repose through anger-desensitization. And sometimes you have to realize people are mentally disturbed, maybe they cannot afford their medication, and that may help you to not let them upset you so much, but it may allow you to feel more compassion for them. Imagine how hard it must be for mentally ill people to live with themselves and not seek help. Many theorists have seen emotion as a sealed biological event, something that external stimuli can bring on, as cold weather brings on a cold. #RandolphHarris 3 of 14

Furthermore, once emotion—which we call a biological response syndrome is operating, the individual passively undergoes it. This is an organismic conception. However, it seems to me a limited view. For if we conceive of emotion as only this, what are we to make of the many ways in which people taught to attend to stimuli and manage emotion, ways that can actually change feeling? It we conceive of feeling not as a periodic abdication to biology but as something we do by attending to inner sensation in a given way, by defining situations in a given way, by managing in given ways, then it becomes plainer just how plastic and susceptible to reshaping techniques a feeling can be. The very act of managing emotion can be seen as part of what the emotion becomes. However, if we assume, as the organismic theorists do, that how we manage or express feeling is extrinsic to emotion, this idea gets lost. The organismic theorists want to explain how emotion is motored by instinct, and so they by-pass the question of how we come to assess, label, and manage emotion. Emotion is a bodily orientation to an imaginary act. As such, it has a signal function; it warns of where we stand vis-à-vis outer or inner events. Feeling as it spontaneously emerges acts for better or worse as a clue. It filters out evidence about the self-relevance of what we see, recall, or fantasize. #RandolphHarris 4 of 14

The exact point at which we feel injured or insulted, complimented or enhanced, varies. Seeing and hearing is a way of knowing about the World. It is a way of testing reality. Anxiety has a signal function. It signals danger from inside, as when we fear an overload of rage, or from outside, as when an insult threatens to humiliate us beyond endurance. However, it is important to heed your feelings and sometimes turn back, it may protect you from danger. Every emotion has a signal function. No every emotion signals danger. However, every emotion does signal the “me” I put into seeing “you.: It signals the often unconscious perspective we apply when we go about seeing. Feeling signals that inner perspective. Thus, by using helpful techniques for changing feeling—in the service of avoiding stress on ourselves and making life pleasanter for those around us—we can intervene in the signal function of feeling. This simple point is obscured whenever we apply the belief that emotion is dangerous in the first place because it distorts perception and leads people to act irrationally—which means that all ways of reducing emotion are automatically good. Of course, a person gripped by fear may make mistake, may find reflection difficult, and may not (as we say) be able to think. #RandolphHarris 5 of 14

However, a persona totally without emotion has no warning system, no guidelines to the self-relevance of a sight, a memory, or a fantasy. Like one who cannot feel and touches fire, an emotionless person suffers a sense of arbitrariness, which from the point of view of his or her self-interests is irrational. In fact, emotion is a potential avenue to the reasonable view. We may misinterpret an event, feel accordingly, and then draw false conclusions from what we feel. (We sometimes call this neurosis.) We can handle this by applying a secondary framework that corrects habits of feeling and inference, as when we say, “I know I have a tendency to interpret certain gestures as rejections.” However, feeling is the essential clue that a certain viewpoint, even though it may need frequent adjustment, is alive and well. Furthermore, it can tell us about a way of telling us about a way of seeing. A less affluent person may see the deprivations of the ghetto more accurately, more rationally, through indignation and anger than through obedience or resigned realism. One will focus clearly on the police officer’s smoking gun, the landlord’s Cadillac, the look of disapproval on the employment agent’s affluent face. Outside of anger, these images become like boulders on a mountainside, minuscule parts of the landscape. Likewise, a chronically morose person who falls in love may suddenly see the World as happier people do. #RandolphHarris 6 of 14

Emotion locates the position in the viewer. It uncovers an often unconscious perspective, a comparison. “You look tall” may mean “From where I lie on the floor, you look tall.” “I feel awe” may mean “compared with what I do or think I could do, he is awesome.” Awe, love, anger, and envy tell of a self vis-à-vis a situation. When we reflect on feeling we reflect on this sense of “from where I am.” The word objective means “free from personal feeling.: Yet ironically, we need feeling in order to reflect on the external or “objective” World. Taking feelings into account as clues and then correcting for them may be our best shot at objectivity. Like hearing or seeing, feeling provides a useful set of clues in figuring out what is real. A show of feeling by someone else is interesting to us precisely because it may reflect a buried perspective and may offer a clue as to how that person may act. In public life, expressions of feeling often make for news. For example, a TV sports newscaster noted: “Reese Witherspoon has passed the stage of trying to survive in a commercial sport. We are beyond that now. The women’s tennis teams, too. The woman are really serious players. They get really mad if the hit a net ball. They get even madder than the guys, I would say.” He had seen Reese Witherspoon miss a shot (it was a new ball), redden in the face, stamp her foot, and spank the net with her racket. From this her inferred that women “really wants to win.” #RandolphHarris 7 of 14

Wanting to win, she is a “serious” player—a pro. Being a pro, she can be expected to see the tennis match as something on which her professional reputation and financial future depend. Further, from the way she broke an ordinary field of calm with a brief display of anger, she was really serious. He also inferred that she really meant it—she was “serious.” He also inferred what she must have wanted and expected just before the net ball and what the newly grasped reality—a miss—must have felt like. He tried to pick out what part of her went into seeing the ball. A miss, if you really want to win, is maddening. From the commentator’s words and tone, TV viewers could infer his point of view. He assessed the woman’s anger in relation to a prior expectation about how pros in general see, feel, and act and about how women in general act. Women tennis pros, he implied, do not laugh apologetically at a miss, as a nonprofessional woman player might. They feel, he said, in a way that is appropriate to the role of a professional player. In fact, as newcomers they overconform. “They get even madder than the guys.” Thus the view can ferret out the sportscaster’s mental set and the role of women in it. In the same way that we infer other people’s view points from how they display feeling, we decide what we ourselves are really like by reflecting on how we feel about ordinary events. #RandolphHarris 8 of 14

Consider this example, a statement from a young man of nineteen: I had agreed to give a party with a young woman who was an old friend. Ad the time approached, it became apparent to me that, while I liked her, I did not want the [social] identification with her that such an action [the jointly sponsored party] would bring. I tried explaining this to her without success, and at first I resolved to do the socially acceptable thing—go through with it. But the day before the party, I knew I simply could not do it, so I canceled out. My friend did not understand and was places in a very embarrassing position. I cannot feel ashamed no matter how hard I try. All I felt then was relief, and this is still my dominant response. I acted selfishly, but fully consciously. I imagine that my friendship could not have meant that much. The young man reached his conclusion by reasoning back from his absence of guilt or shame, from the feeling of relief he experienced. (He might also have concluded: “I have show myself to be the sort of fellow who can feel square with himself in the cases of unmet obligation. I can withstand the guilt. It is enough for me that I tried to feel shame.”) For the sportscaster and the young man, feeling was taken as a signal. To observer and actor alike it was a clue to an underlying truth, a truth that had to be dug out or inferred, a truth about the self vis-à-vis a situation. #RandolphHarris 9 of 14

The sportscaster took the anger of the women tennis player as a clue to how seriously Reese took the game of tennis. The young man who backed out on his friend took his sense of relief and absence of guilt feelings as a clue to the absence of seriousness in his “old friendship.” Feeling can be used to give a clue to the operating truth, but in private life as well as on the job, two complications can arise. The first one lies between the clue of feeling and the interpretation of it. We are capable of disguising what we feel, of pretending to feel what we do not—of doing surface acting. The box of clues is hidden, but it is not changed. The second complication emerges in a more fundamental relation between stimulus and response, between a net ball and feeling frustration, between letting someone down and feeling guilty, between being called names by an “irate” and getting angry back. Here the clues can be dissolved by deep acting, which from one point of view involves deceiving oneself as much as deceiving others. In surface acting we deceive others about what we really feel, but we do not deceive ourselves. Diplomats and actors do this best, and very small children do it worst (it is part of their charm). In deep acting we make feigning easy by making it unnecessary. When we are more successfully at emotional control, the techniques of deep acting are joined to the principles of social engineering. #RandolphHarris 10 of 14

Can a person suppress one’s anger at a person who insults one? People can be taught how—if one is qualified by a demonstrably friendly disposition to start with. Ne may have most for a while the sense of what one would have felt has one not been trying so hard to feel something else. By taking over the levers of feeling production, by pretending deeply, one alters oneself. Deep acting has always had the edge over simple pretending in its power to convince. In jobs that require dealing with the public, employers are wise to want workers to be sincere, to go well beyond the smile that is “just painted on.” Always be honest. Behind the most effective display is the feeling that fits it, and that feeling can be managed. As workers, the more seriously social engineering affects our behavior and our feelings, the more intensely we must address a new ambiguity about who is directing them (is this me or the company talking?). As customers, the greater our awareness of social engineering, the more effort we put into distinguishing between gestures of real personal feelings and gestures of company policy. We have practical knowledge of the commercial takeover of the signal function of feeling. In a routine way, we make up for it; at either end, as worker or customer, we try to correct for the social engineering of feeling. #RandolphHarris 11 of 14

We mentally subtract feeling with commercial purpose to it from the total pattern of display that we sense to be sincerely felt. In interpreting a smile, we try to take out what social engineering put in, pocketing only what seems meant just for us. We say, “It is her job to be friendly,” or “They have to believe in their product like that in order to sell it.” In the end, it seems, we make up an idea of our “real self,” an inner jewel that remains our unique possession no matter whose billboard is on our back or whose smile is on our face. We push this “real self” further inside, making it more inaccessible. Subtracting credibility from the parts of our emotional machinery that are in commercial hands, we turn to what is left to find out who we “really are.” And around the surface of our human character, where once we were vulnerable, we don a cloak to protect us against the commercial elements. And finally as one listens more accurately to the feelings within, and become less evaluative and more acceptant toward oneself, one also moves towards greater congruence. One finds it possible to move out from behind the facades one has used, to drop one’s defensive behaviors, and more openly to be what one truly is. As these changes occur, as one becomes more self-aware, more self-acceptant, less defensive and more open, one finds that one is free to change and grow in the directions natural to the human organism. #RandolphHarris 12 of 14

In regard to feelings and personal meanings, one moves away from a state in which feelings are unrecognized, unowned, unexpressed. One moves toward a flow in which ever-changing feelings are experiences in the moment, knowingly and acceptantly, and may be accurately expressed. The process involves a change in the manner of one’s experience. Initially one is remote from one’s experiencing. An example would be the intellectualizing person who talks about oneself and one’s feelings in abstractions, leaving you wondering what is actually going on within him or her. From such remoteness one moves toward an immediacy of experiencing in which one lives openly in one’s experiencing, and knows that one can turn to it to discover its current meanings. The process involves a loosening of the cognitive maps of experience. From construing experience in rigid ways, which are perceived as external facts, the client moves toward developing changing, loosely held construings of meaning in experience, constructs which are modifiable by each new experience. In general, the evidence shows that the process moves away from fixity, remoteness from feelings and experience, rigidity of self-concept, remoteness from people, impersonality of functioning. #RandolphHarris 13 of 14

It moves toward fluidity, changingness, immediacy of feelings and experience, acceptance of feelings and experience, tentativeness of constructs, discovery of a changing self in one’s changing experience, realness and closeness of relationship, a unity and integration of functioning. We are continually learning more about this process by which change comes about, and I am not sure that this very brief summary conveys much of the richness of our findings. LORD our God, great, eternal, wonderful in glory, Who keepest covenant and promises for those that love Thee with their whole heart; Who art the Life of all, the Help of those that flee unto Thee, the Hope of those who cry unto Thee; cleanse us from our sins, secret and open, and from every thought displeasing to Thy goodness,–cleanse our bodies and souls, our hearts and consciences, that with a pure heart and a clear soul, with perfect love and calm hope, we may venture confidently and fearlessly to pray Thee. LORD, we beseech Thee, let thy favour be present to Thy people who supplicate Thee; that what by Thy inspiration they faithfully ask, by the speedy bounty they may obtain; through Jesus Christ our Lord. We beseech Thee, O Lord, to look upon Thy servants, whom Thou hast enabled to put their trust in Thee; and grant them both to ask such things as shall please Thee, and also to obtain what they ask: through Jesus Christ our Lord. #RandolphHarris 14 of 14

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The Soul is Considered the Most Fundamental Activity of the Human Mind—Last Night I Loved, this Morning I am Love!

November 21, 2019 2:28 am

I have traveled the World twice over, met the famous; saints and sinners, poets and artists, kings and queens, old stars and hopeful beginners, I have been where no-one’s been before, learned secrets from writers and cooks, and one frequently finds, people who lower their voices and raise their minds are the one’s who organize the Universe of knowledge into some systematic order. Community cooperation in the creation of goods and services and a framework of complete social and economic security are in themselves great advances over forms of society which sanction gross and unfair relations among beings and which deprive some people of the minimum prerequisites for a decent living. A modern philosophy of life, however, cannot content itself with equality and security alone. Our generation, perhaps, more than all others, has witnessed the creation of chains of bondage and horror in the name of equality and economic security. The soul acquires what we cannot afford, retain what we prize and adore, restore the worn, ignores fashion, and repulses prejudice. There are both gender patterns and class patterns to the civic and commercial use of human feeling. That is the social point. However, there is also a personal point, too. There is a cost to emotion work: it affects the degree to which we listen to feeling and sometimes our very capacity to feel. #RandolphHarris 1 of 18

Managing feelings is an art fundamental to civilized living, and I assume that in broad terms the cost is usually worth the fundamental benefit. Enjoyable as the instinct for pleasures of the flesh is, we are wise in the long run to give up some gratification of it. However, when the transmutation of private use of feeling is successfully accomplished—when we succeed in lending our feelings to the organizational engineers of worker-customer relations—we may pay a cost in how we hear our feelings and a cost in what, for better or worse, they tell us about ourselves. When a speed-up of the human assembly line makes genuine personal service harder to deliver, the worker may withdraw emotional labor and offer instead a thin crust of display. Then the cost shifts: the penalty becomes a sense of being phony or insincere. In short, when the transmutation works, the worker risks losing the signal function of feeling. When it does not work, the risk is losing the signal function of display. Certain social conditions have increased the cost of feeling management. One is an overall unpredictability about our social World. Ordinary people nowadays move through many social Worlds and get the gist of dozens of social roles. As a result, we moderns spend more mental time on the question “What, in this situation, should I be feeling?” #RandolphHarris 2 of 18

Because of our socially constructed reality may not jive with our soul, we ask ourselves, “Who am I?” as if the question permitted a single neat answer. We still search for a solid, predictable core of self even though the conditions for the existence of such a self have long since vanished. In the face of these two conditions, people turn to feelings in order to locate themselves or at least to see what their own reactions are to a given event. That is, in the absence of unquestioned external guidelines, the signal function of emotion becomes more important, and the commercial distortion become more important, and the commercial distortion of the managed heart becomes all the more important as a human cost. We may well be seeing a response to all this in the rising approval of the unmanaged heart, the greater virtue now attached to what is “natural” or spontaneous. The high regard for “natural feeling,” then, may coincide with the culturally imposed need to develop the precise opposite—and instrumental stance toward feeling. We treat spontaneous feeling, for this reason, as if it were scarce and precious; we raise it up as a virtue. It may not be too much to suggest that we are witnessing a call for the conversation of inner resources, a call to save another wilderness from corporate use and keep it forever wild. #RandolphHarris 3 of 18

With growing celebration of spontaneity have come the robot jokes. Robot humor plays wit the tension between being human—that is to say, having feeling—and being a cog in a socioeconomic machines. The charm of the little robot R2-D2, in the film Star Wars, is that he seems so human. Films like this bring us the familiar in reverse: every day, outside the movie house, we see human beings whose show of feeling has a robot quality. The ambiguities are funny now. Many people turn into robot humans because they do not want to be exploited or stigmatized. However, sometimes the trials that we suffer are a blessing in disguise, especially because of what it is felt that suffering can teach one about life and people. When one evaluates what one has learned, it is clear that it is not only suffering: it is also learning through suffering. The awareness of others can be deepened and increased, and those around one can count on one to turn all one’s mind and heart and attention to their problems. That is something that cannot be learned by dashing all over the shopping mall. Correspondingly, one can come to re-assess the limitations of normals. Both healthy minds and healthy bodies may be crippled. The fact the normal people can get around, can see, can hear, does not mean that they are seeing or hearing. They can be very visually impaired to the things that spoil their happiness, or suffer extreme hearing impairments that make them unable to recognize the pleas of others for kindness. #RandolphHarris 4 of 18

When I think of people who are living in lack and limitation and cannot make use of their God given functions because they are unaware or chose to ignore their soul, it makes one realized how blessed one is not to be like them, even if you are not physically or mentally perfect—at least you are not ignorant. Perhaps in some small way, those of us who are defective can be the means of opening their eyes and ears to the beauties around us: things like a warm handclasp, a voice that is anxious to cheer, a spring breeze, music to listen to, a friendly nod. These people, even if they are not aware of their impact on others, are still important, and we can help them. In this light, we can perceive, for instance, that some inadequacy like the inability to accept human love can effectively diminish satisfaction of living almost to the vanishing point, but it is unusual for the being who suffers from such a malady even to know he or she has it and self-pity is, therefore, impossible for one. I believe that we can no longer afford to ignore the effect of the experimenter on the experience and behavior of the subject. We can no longer afford to divert nice, tender-hearted humanitarians into clinical work and leave the research for hard-nosed, hardhearted impersonal folk. If an experimental psychologist is unpleasant and threatening in the eyes of others, it might be better to confine one to the calculating room or else let one contact human subjects only when the design for the experiment calls for an impersonal investigator. #RandolphHarris 5 of 18

If a person has gone into psychology to get away from people, let one design experiments, build equipment, analyze data, run computers, and so on. We need all the versatility we can get in psychology. How strange that good animal psychologists view their animal subjects like individual persons, worthy of respect, while experimental psychologist frequently treat their human subjects as if they were anonymous animal objects! It is already known that gentled tame animals show different behavioral and physiological characteristic from nongentled or wild ones (wild means, here, defensive and hostile in the presence of humans). Yet many of our subjects are assumed to be tame and trusting when, in fact they are wild. Genuine dialogue may prove to be the appropriate context for research in human (free) beings. I believe each of us working in the field of human relationships has a similar problem in knowing how to use such research knowledge. We cannot slavishly follow such findings in a mechanical way or we destroy the personal qualities which these very studies show to be valuable. It seems to me that we have to use these studies, testing them against our own experience and forming new and further personal hypotheses to use and test in our own further personal relationships. #RandolphHarris 6 of 18

There are somethings we need to figure out such as: Can I be in some way which will be perceived by the other person as trustworthy, as dependable or consistent in some deep sense? I used to feel that if I fulfilled all the outer conditions of trustworthiness—keeping appointments, respecting the confidential nature of the interviews, and so forth—and if I acted consistently the same during meetings with people, then this condition would be fulfilled. However, the experience drove home the fact that to act consistently acceptant, for example, if in fact I was feeling annoyed or skeptical or some other non-accepted feeling, was certain in the long run to be perceived as inconsistent or untrustworthy. I have come to recognize that being trust worthy does not demand that I be rigidly consistent but that I be dependably real. The term “congruent” is one that I used to describe the way I would like to be. By this I mean that whatever feeling or attitude I am experiencing would be matched by my awareness of that attitude. When this is true, then I am a unified or integrated person in that moment, and hence I can be whatever I deeply am. This is a reality which I find others experience as dependable. A very closely related question is this: Can I be expressive enough as a person that what I am will be communicated unambiguously? I believe that most of my failures to achieve a helping relationship can be traced to unsatisfactory answers to these two questions. #RandolphHarris 7 of 18

When I am experiencing an attitude of annoyance toward another person but am unaware of it, then my communication contains contradictory messages. My words are giving one message, but I am also in subtle ways communicating the annoyance I feel and this confuses the other person and makes one distrustful, though one too may be unaware of what is causing the difficulty. When as a parent or a therapist or a teacher or an administrator I fail to listen to what is going on in me, fail because my own defensiveness to sense my own feelings, then this kind f failure seems to result. It has made it seem to me that the most basic learning for anyone who hopes to establish any kind helping relationship is that it is safe to be transparently real. If in a given relationship I am reasonably congruent, if no feelings relevant to the relationship are hidden either to me or the person, then I can be almost sure that the relationship will be a helpful one. One way of putting this which may seem strange to you is that if I cam form a helping relationship to myself—if I be sensitively aware of and acceptant toward my own feelings—then the likelihood is great that I can for a helping relationship toward another. Now, acceptantly to be what I am, in this sense, and to permit this to show through to the other person, is the most difficult task I know and one I never fully achieve. #RandolphHarris 8 of 18

However, to realize that I must be acceptant towards other people is my task and it has been most rewarding because it has helped me to find what has gone wrong with interpersonal relationships which have become snarled and to put them on a constructive track again. It has meant that if I am to facilitate the personal growth of others in relations to me, then I must grow, and while this is often painful it is also enriching. Another questions: Can I let myself experiences optimistic attitudes toward this other person—attitudes of warmth, caring, liking, interest, respect? It is not easy. I find in myself, and feel that I often see in others, a certain amount of fear of these feelings. We are afraid that if we let ourselves freely experience these beneficial feelings toward another we may be trapped by them. They may lead to demands on us or we may be disappointed in our trust, and these outcomes we fear. So as a reaction we tend to build up distance between ourselves and others—aloofness, a professional attitude, an impersonal relationship. I feel quite strongly that one of the important reasons for the professionalization of every field is that it helps to keep this distance. In the clinical areas we develop elaborate diagnostic formulations, seeing the person as an object. In teaching and in administration we develop all kinds of evaluative procedures, so that again the person is perceived as an object. In these ways, I believe, we can help ourselves from experiencing the caring which would exist if we recognized the relationship as one between two persons. #RandolphHarris 9 of 18

When we can learn, even in certain relationships or at certain times in those relationships, that it is safe to care, that it is safe to relate to the other as a person for whom we have beneficial feelings, the relationship is a real achievement. Another question the importance of which I have learned in my own experience is: Can I be strong enough as a person to be separate from the others? Can I be a sturdy respecter of my own feelings, my own needs, as well as his or hers? Can I own and, if need be, express my own feelings as something belonging to me and separate from one’s feelings? Am I strong enough in my own separateness that I will not be downcast by one’s depression, frightened by one’s fear, nor engulfed by one’s dependency? Is my inner self hardy enough to realize that I am not destroyed by one’s anger, take over by one’s need for dependence, nor enslaved by one’s love, but that I exist separate from one with feelings and rights of my own? When I can freely feel this strength of being a separate person, then I find that I can let myself go much more deeply in understanding and accepting one because I am not fearful of losing myself. While in the presence of others, the individual typically infuses one’s activity with signs which dramatically highlight and portray confirmatory facts that might otherwise remain unapparent or obscure. For if the individual’s activity is to become significant to others, one must mobilize one’s activity so that it will express during the interaction what one wishes to convey. #RandolphHarris 10 of 18

In fact, the performer may be required not only to express one’s claimed capacities during the interaction but also to do so during the split second in the interaction. Thus, if a baseball umpire is to give the impression that he or she is sure of one’s judgment, one must forgo the moment of thought which might make one sure of one’s judgment; one must give an instantaneous decision so that the audience will be sure that one is sure of one’s judgment. The next question is closely related. Am I secure enough within myself to permit him or her his or her separateness? Can I permit one to be what one is—honest or deceitful, infantile or adult, despairing or over-confident? Can I give one the freedom to be? Or do I feel that one should follow my advice, or remain somewhat dependent on me, or mold oneself after me? In this connection I think of the interesting study that found that the less well adjusted and less competent counselor tends to induce conformity to oneself, to have clients who model themselves after one. On the other hand, the better adjusted and more competent counselor can interaction with a client through many interviews without interfering with freedom of the client to develop a personality quite separate from that of one’s therapist. I should prefer to be in this latter class, whether as a parent or supervisor or counselor. #RandolphHarris 11 of 18

There are test, dangers, and pitfalls at various stages of self-actualization. The momentary glimpse of God provides the real beginning of one’s quest. The uninterrupted realization of it provides the final ending. Another question I can ask myself is: Can I let myself enter fully into the World of one’s feelings and personal meanings and see these as one does? Can I step into one’s private World so completely that I lose all desire to evaluate or judge it? Can I enter it so sensitively that I can catch not only the meanings of which are only implicit, which one sees only dimly or as confusion? Can I extend this understanding without limit? I think of the client who said, “Whenever I find someone who understands a part of me at the time, then it never fails that a point is reached where I know they are not understanding me again. What I have looked for so hard is for someone to understand.” For myself I find it easier to feel this kind of understanding, and to communicate it, to individual clients than to students in a class or staff members in group in which I am involved. There is a strong temptation to set students “straight,” or to point out to a staff member the errors in one’s thinking. Yet when I can permit myself to understand in these situations, it is mutually rewarding. #RandolphHarris 12 of 18

And with clients in therapy, I am often impressed with the fact that even a minimal amount of empathic understanding—a bumbling and faulty attempt to catch the confused complexity of the client’s meaning—is helpful, though there is no doubt that it is most helpful when I can see and formulate clearly the meanings in one’s experience which for one have been unclear and tangled. Still another issue is whether I can be acceptant of each facet of this other person which one presents to me. Can I receive one as one is? Can I communicate this attitude? Or can I only receive one conditionally, acceptant of some aspect of one’s feelings and silently or openly disapproving of other aspects? It has been my experience that when my attitude is conditional, then one cannot change or grow in these respects in which I cannot fully receive one. And when—afterward and sometimes too late—I try to discovery why I have been unable to accept one in every respect, I usually discover that is because I have been frightened or threatened in myself by some aspect of one’s feelings. If I am to be more helpful, then I must myself grow and accept myself in these respects. First, one has a vague feeling of being attracted towards God. Then one bestows more attention upon God, thinks of him frequently; at length attention grows into concentration and this, in turn, culminates in absorption. In the end, one can say, “I live not in myself, only in God. Last night I loved. This morning I am Love.” #RandolphHarris 13 of 18

A specific aspect of the preceding question but an important one is: Can I free one from the threat of external evaluation? In almost every phase of our lives—at home, at school, at work—we find ourselves under the rewards and punishments of external judgments. “That is good”; “that is naughty”; “that is poor counseling.” Such judgments are a part of our lives from infancy to old age. I believe they have a certain social usefulness to institutions and organizations such as schools and professions. Like everyone else I find myself all too often making such evaluations. However, n my experience, they do not make for personal growth and hence I do not believe that they are a part of a helping relationship. Curiously enough the beneficial evaluation is as threatening in the long run as a negative one, since to inform someone that one is good implies that you also have the right to tell one he or she is bad. So I have come to understand that the more I can keep a relationship free of judgment and evaluation, the more this will permit the other person to reach the point where one recognizes that the locus of evaluation, the center of responsibility, is possessed within oneself. The meaning and value of one’s experience is in the last analysis something which is up to one, and no amount of external judgment can alter this. So I should like to work toward a relationship in which I am not, even in my own feelings, evaluating one. This I believe can set one free to be a self-responsible person. #RandolphHarris 14 of 18

The stages in philosophic training usually begin with gaining a theoretical knowledge of the teachings. When this is well established, it grows in time into an aspiration for self-improvement and into an effort to mold character and conduct in conformity with the philosophical ideal. Such a maturation period is often long and a difficult one. In the third stage the glimpse of enlightenment begins to be experienced. The first glimpse has a far-reaching effect and is likely to be associated with the first contact with an inspired spiritual guide, or with the writings of such a being. In the case of some persons there is a different series of steps. The glimpse comes first, the theoretical study next, the striving to express through living comes last. Sometimes we wonder: Can I meet this other individual as a person who is in process of becoming, or will I be bound by one’s past and by my past? If, in my encounter with one, I am dealing with one as an immature child, an ignorant student, a neurotic personality, or a psychopath, each of these concepts of mine limits what one can be in the relationship. We must confirm the other. Confirming means accepting the whole potentiality of the other. I can recognize in one, know in one, the person one has been crated to become. I confirm one in myself, and then in one, in relation to this potentiality that can now be developed, can evolve. #RandolphHarris 15 of 18

One has to make oneself ready for the illumination, then only will one get it. As a consequence of all these efforts and aspirations, one will begin to grow out of oneself. Wisdom comes with the end of a long probation. If I see a relationship as only an opportunity to reinforce certain types of words or opinions in the other, then I tend to confirm one as an object—a basically mechanical, manipulable object. And if I see this as one’s potentiality, one tends to act in ways which support this hypothesis. If, on the other hand, I see a relationship as an opportunity to reinforce all that one is, the person tat one is with all one’s existent potentialities, then one tends to act in ways which support this hypothesis. I have then confirmed one as a living person, capable of creative inner development. Personally I prefer this second type of hypothesis. The optimal helping relationship is the kind of relationship created by a person who is psychologically mature. Or to put it another way, the degree to which I can crate relationships which facilitate the growth of others as separate persons is a measure of the growth I have achieved in myself. In some respects this is a disturbing thought, but it is also a promising or challenging one. It would indicate that if I am interested in creating helping relationships I have a fascinating lifetime job ahead of me, stretching and developing my potentialities in the direction of growth. #RandolphHarris 16 of 18

All of us who are working in the field of human relationships and trying to understand the basic orderliness of that field are engaged in the most crucial enterprise in today’s World. If we are thoughtfully trying to understand our tasks as administrators, teachers, educational counselors, vocational counselors, therapist, then we are working on the problem which will determine the future of this planet. For it is not upon the physical sciences that the future will depend. It is upon us who are trying to understand and deal with the interations between human beings—who are trying to create helping relationships. So I hope that the questions I ask of myself will be of some use to you in gaining understanding and perspective as you endeavor, in your way, to facilitate growth in your relationship. People would like to live quiet, tumult-free lives, without the feeling of being continuously uprooted on one pretext or another. Every normal person yearns for the luxury of anonymity at some time or another, and has some part of oneself which one does not choose to reveal to others, desires to make one’s own decisions in certain spheres of life, and need some time to spend alone with oneself in whatever form one chooses. If people do not have enough room to satisfy their own individual needs within the collective framework, they leave or else build up sublimated pressures within the community, which it sometimes cannot withstand. The system thus makes it possible for some people to live a parasitic life. #RandolphHarris 17 of 18

The higher stage is pure philosophy, for it re-educates one’s outlook and hence one’s high consciousness. It demands close, concentrated study, however, and therefore few care for it. It is based on reasoning, not on mystic intuitions, and will be the logical development of modern science if it keeps on probing. Reason is not to be confused with logic, either; the latter is limited and cannot yield truth. The soul is always helpful and often almost absurdly knowledgeable. Its skills are probably very underestimated and largely underemployed. Anyone who has a soul and a garden wants for nothing. We find God’s language. O God the Father of our Lord God and Savior Jesus Christ, Lord, Whose Name is great, Whose nature is blissful, Whose goodness is inexhaustible, Thou God and Master of all things, Who art blessed for ever; Who Sittest on the Cherubim, and art glorified by the Seraphim; before Whom stand thousands of thousands and tens of thousands times ten thousand, the host of holy Angles and Archangels; sanctify, O Lord, our souls and bodies and spirits, and touch our apprehensions and search out or consciences, and cost out of us every evil thought, every base desire, all envy, and pride, and hypocrisy, all falsehood, all deceit, and all Worldly anxiety, all covetousness, vainglory, and sloth, all malice, all wrath, all anger, all remembrance of injuries, all blasphemy, and every motion of the flesh and spirit that is contrary to Thy holy will. And grant us, O Lord, the Lover of humans, with freedom, without condemnation, with a pure heart and a contrite soul, without confusion of face and with sanctified lips, boldly to call upon Thee, or holy God and Father Who art in Heaven. #RandolphHarris 18 of 18

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The Line Between Knowing and Loving is Impossible to Draw–Feelings are More Important than Anything Under the Sun!

November 12, 2019 12:27 am

“It is easy for us to make beings like you. We do it all the time. There is nothing to it. We can easily replace you. Understand, all the mental and physical equipment we have given you is for a purpose.” At this point, I knew my first real fear. I was afraid they were going to do away with Derek then and there. I could not bear it. The pain in me was so all-consuming that it took all the strength I possessed to stand by and say nothing. However, I did not feel that there was anything that I could do to prevent whatever the Parents would now do to Derek. What deep-seated fears and needs underly Derek’s delusional system? We were long in finding out, for Derek’s preventions effectively concealed the secret of his autistic behavior. In the meantime we dealt with his peripheral problems one by one. During his first year with us Derek’s most trying problem was toilet behavior. This surprised us, for Derek’s personality was not “anal” in the Freudian sense; his original personality damage had antedated the period of his toilet-training. Rigid and early toilet-training, however, had certainly contributed to his anxieties. It was our effort to help Derek with this problem that led to his first recognition of us as human beings. #RandolphHarris 1 of 20

Going to the toilet, like everything else in Derek’s life, was surrounded y elaborate preventions. We had to accompany him; he had to take off all his clothes; he could only squat, not sit on the toilet seat; he had to touch the wall with one hand, in which he also clutched frantically the vacuum tubes that powered his elimination. He was terrified lest his whole body would be sucked down. To counteract this fear we gave him a metal wastebasket in lieu of the toilet. Eventually, when eliminating into the wastebasket, he no longer needed to take off all his clothes, nor to hold on to the wall. He still needed the tubes and motor which, he believed moved his bowels for him. However, here again the all-important machinery was itself a source of new terrors. In Derek’s World the gadgets had to move their bowels, too. He was terribly concerned that they should, but since they were so much more powerful than men, he was also terrified that if his tubes moved their bowels, their feces would fill all of space and leave him no room to live. He was thus always caught in some fearful contradiction. Our readiness to accept his toilet habits, which obviously entailed some hardship for his counselors, gave Derek the confidence to express his obsession in drawings. Drawing these fantasies was a first step toward letting us in, however distantly, to what concerned him most deeply. #RandolphHarris 2 of 20

Drawing was the first step in a year-long process of externalizing Derek’s anal preoccupations. As a result he began seeing feces everywhere; the whole World became to hm a mire of excrement. At the same time he began to eliminate freely wherever he happened to be. However, with this release from his infantile imprisonment in compulsive rules, the toilet and the whole process of elimination became less dangerous. Thus far it had been beyond Derek’s comprehension that anybody could possibly move his bowels without mechanical assistance. Now Derek took a further step forward; defecation became the first physiological process he could perform without the help of vacuum tubes. It must not be thought that he was proud of this ability. Taking pride in an achievement presupposes that one accomplishes it of one’s own free will. He still did not feel himself an autonomous person who could do things on his own. To Derek defecation still seemed enslaved to some incomprehensible but utterly binding cosmic law, perhaps the law his parents had imposed on him when he was being toilet trained. It was not simply that his parents had subjected him to rigid, early training. Many children are so trained. However, in most cases the parents have a deep emotional investment in the child’s performance. #RandolphHarris 3 of 20

As a result of this deep emotional investment, the child’s response in turn makes training an occasion for interaction between them and for the building of genuine relationships. Derek’s parents had no emotional investment in him. His obedience gave them no satisfaction and won him no affection or approval. As a toilet-trained child he saved his mother labor, just as household machines saved her labor. As a machine he was not loved for his performance, nor could he love himself. So it has been with all other aspects of Derek’s existence with his parents. Their reactions to his eating or noneating, sleeping or wakening, urinating or defecating, being dressed or undressed, washed or bathed did not flow from any unitary interest in him, deeply embedded in their personalities. By treating him mechanically his parents made him a machine. The various functions of life—even the parts of his body—bore no integrating relationship to one another or to any sense of self that was acknowledged and confirmed by others. Though he had acquired mastery over some functions, such as toilet-training and speech, he had acquired them separately and kept then isolated from each other. #RandolphHarris 4 of 20

Toilet-training had thus not gained Derek a pleasant feeling of body mastery; speech had not led to communication of thought or feeling. On the contrary, each achievement only steered him away from -self-mastery and integration. Toilet-training had enslaved him. Speech left him talking in neologisms that obstructed his and our ability to relate to each other. In Derek’s development the normal process of growth had been made to run backward. Whatever he had learned put him not at the end of his infantile development toward integration but, on the contrary, farther behind than he was a its beginning. Had we understood this sooner, his first years with us would have been less baffling. In order to explore more fully the relations among the several parts of social front, it will be convenient to consider here a significant characteristic of the information conveyed by front, namely, its abstractness and generality. However specialized and unique a routine is, its social front, with certain exceptions will tend to claim fact that can be equally claimed and asserted of other, somewhat different routines. It is unlikely that Derek’s calamity could befall a child in any time and culture but our own. He suffered no physical deprivation; he starved for human contact. Just to be taken care of is not enough. At the extreme where utter scarcity reigns, the forming of relationships is certainly hampered. #RandolphHarris 5 of 20

However, in our society of mechanized plenty often makes for equal difficulties in a child’s learning to relate. Where parents can provide simple creature-comforts for their children only at the cost of significant effort, it is likely that they will feel pleasure, that gives children a sense of personal worth and sets the process of relating in motion. However, if comfort is so readily available that the parents feel no particular pleasure in winning it for their children, then the children cannot develop the feeling of being worthwhile around the satisfaction of their basic needs. Of course parents and children can and do develop relationships around other situations. However, matters are then no longer so simple and direct. If he is to feel loved and worthy of respect and consideration, the child must be on the receiving end of care and concern given with pleasures and without the exaction of return. This feeling gives him the ability to trust; he can entrust his well-being to persons to whom he is so important. Out of such trust the child learns to form close and stable relationships. For Derek relations with his parents were empty of pleasures in comfort-giving as in all other situations. His was an extreme instance of a plight that sends many schizophrenic children to our clinics and hospitals. #RandolphHarris 6 of 20

Many months passed before he could relate to us; his despair that anybody could like him made contact impossible. When Derek could finally trust us enough to let himself become more infantile, he began to play at being a papoose. There was a corresponding change in his fantasies. He drew endless pictures of himself as an electrical papoose. Totally enclosed, suspended in empty space, he is run by unknown, unseen powers through wireless electricity. As we eventually came to understand, the heart of Derek’s delusional system was the artificial, mechanical womb he had created and into which he had locked himself. In his papoose fantasies lay the wish to be entirely reborn in a womb. His new experience in the school suggested that life, after all, might be worth living. Now he was searching for a way to be reborn in a better way. Since machines were better than men, what was more natural than trying to rebirth through them? This was the deeper meaning of his electrical papoose. As Derek made progress, his pictures of himself became more dominant in his drawings. Though still machine operated, he has grown in self-importance. Now he has acquired hands that do something, and he has had the courage to make a picture of the machine that runs him. Later still the papoose became a person, rather than a robot encased in glass. #RandolphHarris 7 of 20

Eventually Derek began to create an imaginary family at the school: the “Carr” family. Why the Carr family? In the car he was enclosed as he had been in his papoose, but at least the car was not stationary; it could move. More important, in a car one was not only driven but also could drive. The Carr family was Derek’s way of exploring the possibility of leaving the school, of living with a good family in a safe, protecting car. Derek at last broke through his prison. In this brief account it has not been possible to trace the painfully slow process of his first true relations with other human beings. Suffice it to say that he ceased to be a mechanical boy and became a human child. This newborn child was, however, nearly 12 years old. To recover the lost time is a tremendous task. That work has occupied Derek and us ever since. Sometimes he sets to it with a will; at other times the difficulty of real life makes him regret that he ever came out of his shell. However, he has never wanted to return to his mechanical life. One last detail and this fragment of Derek’s story has been told. When Derek was 12, he made a float for our Veteran’s Day parade. It carried the slogan: “Feeling are more important that anything under the Sun.” Feelings, Derek had learned, are what make for humanity; their absence, for a mechanical existence. With this knowledge Derek entered the human condition. #RandolphHarris 8 of 20

Instead of having to maintain a different pattern of expectation and responsive treatment for each slightly different performer and performance one can place the situation in a broad category around which it is easy for one to mobilize one’s past experience and stereotypical thinking. Observers then need only be familiar with a small and hence manageable vocabulary of fronts, and know how to respond to them in order to orient themselves in a wide variety of situations. There are grounds for believing that the tendency for a large number of different acts to be presented from behind a small number of fronts is a natural development in social organization. In the descriptive kinship system which gives each persona a unique place, it may work for very small communities, but, as the number of persons becomes large, clan segmentation becomes necessary as a means of providing a less complicated system of identifications and treatments. As a compromise, the full range of diversity is cut at a few crucial points, and all those within a given bracket are allowed or obliged to maintain the same social front in certain situations. In addition to the fact that different routines may employ the same front, it is to be noted that a given social front tends to become institutionalized in terms of the abstract stereotyped expectations to which it gives rise, and tends to take on meaning and stability apart from the specific tasks which happen at the time to be performed in its name. #RandolphHarris 9 of 20

The front becomes a collective representation and a fact in its own right. When an actor takes on an established social role, usually one finds that a particular front has already been established for it. Whether one’s acquisitions of the role was primarily motivated by a desire to perform the given takes or by a desire to maintain the corresponding front, the factor will find that one must do both. Further, if the individual takes on a task that is not only new to one but also unestablished in the society, of if one attempts to change the light in which one’s task is viewed, one is likely to find that there are already several well-established fronts among which one must choose. Thus, when a task is given a new front we seldom find that the front it is given is itself new. Since fronts tend to be selected, not created, we may expect trouble to arise when those who perform a given task are forced to select a suitable from for themselves from among several quite dissimilar ones. Thus, in military organizations, task are always developing which (it is felt) require too much authority and skill to be carried out behind the front maintained by one grade of personnel and too little authority and skill to be carried out behind the front maintained by the next grade in the hierarchy. Since there are relatively large jumps between grades, the task will come to carry too much rank or to carry too little. #RandolphHarris 10 of 20

When Reese remarked to me that a man in her home town would not have committed suicide if one person had known him, what was she saying? I believe she was saying that this man had no person to whom he could open himself up, no one who was interested enough in him to listen, to pay attention to him. Se was saying that he lacked someone who had compassion for him, a compassion which would be the basis of his self-esteem. If he had had such a person, he would have counted himself too valuable to wipe out. She was also saying, although she did not know it, that the line between knowing and loving is impossible to draw. One merges into the other. If I know someone well I will tend to have compassion for one; and as I have compassion for one I will try to know one well. This is why it is next to impossible, when somebody you dislike is talking to listen to one, take in what you hear, and let it form itself into a comprehensible structure in your mind. If not our ears, the tendency is to close off our minds; to block out the person we do not like. The development of power is a prerequisite for compassion just as it is for communication. At the beginning of psychotherapy persons are normally so bereft of power in interpersonal relationships that they have very little compassion to give. #RandolphHarris 11 of 20

Compassion requires that one have some security, some position of power from which one can give concern to another. Lack of self-esteem and self-affirmation makes it very difficult to have anything left over for others; an individual must have something with which to prime the pump before one can give to others. I cannot agree with some of my colleagues who hold that there are two kinds of people: those who operate by love, and those who operate by power. I believe this is a dichotomy which leaves the way open for the illusion of the past, namely that one can have powerless love and another (generally a person one does not like) loveless power. Do not protest, let love alone rule! Can you prove it true? However resolve: every morning I shall concern myself anew about the boundary between the love-deeds-Yes and the power-deed-No and pressing forward honor reality. If we are to honor reality, we must be aware that power and love can have a dialectical relationship, each feeding and nourishing the other. We must turn our attention to the interplay between love and power, and the fact that powers needs love if it is not to slide into manipulation. Power without charity ends up in cruelty. #RandolphHarris 12 of 20

The destructive kind of power generally comes from persons who have suffered radical deprivation, like when Duke Harry, despairing over the lack of effect his protest had in Washington, fantasied firing all the people in the supermarket. The constructive forms of power, such as nutrient power and integrative power, come only when there has already been built up within the individual some self-esteem and self-affirmation. Having established the relationship between power and love, let me now state that there is an experience in which love does transcend power. This is shown in Goethe’s drama in which Faust has made his compact with Mephistopheles to gain infinite knowledge and infinite sensual experience. Mephistopheles can give him only power, and that he does. Faust has loved Margarete and Helen of Tory and thinks he will leave them easily and casually behind. However, when Faust experiences the moment when his soul should logically be surrendered to the devil, he is saved by Margarete’s love for him. The mothers re-enter the drama, carrying with them the ties that every being has with nature and humankind. This allegory of love conquering power reveals an archetype of human experience that speaks to us all in diverse ways: I do not know what would remain to us were love not transfigured power and power not staying love. #RandolphHarris 13 of 20

We are the creatures whose love is continually straying into power, and whose power is occasionally transfigured by love. We all participate in some way or other in the power structure of our society. Compassion is the name of that form of love which is based on our knowing and our understanding each other. Compassion is the awareness that we are all in the same yacht and that we all shall either skin of swim together. Compassion arises from the recognition of community. It realizes that all being, men and women, are bothers and sisters, even though a disciplining of our own instincts is necessary for us even to being to carry out that belief in our actions. Compassion is the tie felt for another not because one fulfills one’s potentialities (as if anyone ever did!). Compassion is felt for another as much because one does not fulfill one’s potentialities—in other words, one is human, like you or me, forever engaged in the struggle between fulfillment and nonfulfillment. We then surrender the demand that we be divine in order to join humankind in its suffering and its destiny. We are all lonely….We have learnt to pity one another for being alone. And we have learnt that nothing remains to be discovered except compassion. Compassion is the acceptance of the conviction that nothing human is foreign to me. I can then understand that if my enemy is killed, humanity is reduced that much. #RandolphHarris 14 of 20

Even if the sum total of cruelty has not greatly diminished in the last twenty-one centuries—children still suffer for the things which they have not the slightest responsibility—we shall not require a token of success. It is in the confronting of this dilemma—fighting cruelty without regard for tangible success—that beings discover what one is in the dept of one’s personality. An interesting illustration of the dilemma of selecting an appropriate front from several not quite fitting ones may be found today in American medical organization with respect to the task of administering anesthesia. In some hospitals anesthesia is still administered by nurses being the front that nurses are allowed to have in hospitals regardless of the task they perform—a front involving ceremonial subordination to doctors and a relatively low rate of pay. In order to establish anesthesiology as a specialty for graduate medical doctors, interested practitioners have had to advocate strongly the idea that administering anesthesia is a sufficiently complex and vital task to justify giving to those who perform it the ceremonial and financial reward given to doctors. The difference between the front maintained by a nurse and the front maintained by a doctor is great; many things that are acceptable for nurses are infra dignitatem for doctors. #RandolphHarris 15 of 20

Some medical people have felt that a nurse under-ranked for the task of administering anesthesia and that doctors over-ranked; were there an established status midway between nurse and doctor, an easier solution to the problem could perhaps be found. Similarly, had the Canadian Army had a rank halfway between lieutenant and captain, two and a half pips instead of two or three, then Dental Corps captains, any of them of underrepresented ethnic origin, could have been given a rank that would perhaps have been more suitable in the eyes of the Army than the captaincies they were actually given. I do not mean here to stress the point of view of a formal organization or a society; the individual, as someone who possesses a limited range of sign-equipment, must also make unhappy choices. Thus, in the crofting community studied by the writer, hosts often marked the visit of a friend by offering one a shot of hard liquor, a glass of wine, some home-made brew, or a cup of tea. The higher the rank or temporary ceremonial status of the visitor, the more likely one was to receive an offering near the liquor end of the continuum. Now one problem associated with this range of sign-equipment was that some crofters could not afford to keep a bottle of hard liquor, so that wine tended to be the most indulgent gesture they could employ. #RandolphHarris 16 of 20

However, perhaps a more common difficulty was the fact that certain visitors, given their permanent and temporary status at the time, outranked one potable and under-ranked the next one in line. There was often a danger that the visitor would feel just a little affronted or, on the other hand, that the host’s costly and limited sign-equipment would be misused. In our middle classes a similar situation arises when a hostess has to decide whether or not to use the good silver, or which would be the more appropriate to wear, her best afternoon dress or her plainest evening gown. Compassion gives us a basis for arriving at the humanistic position which will include both power and love. Compassion occupies a position opposite to violence; as violence projects hostile images on the opponent, compassion accepts such daimonic impulses in one’s self. It gives us the basis for judging someone without condemning one. Although loving one’s enemies requires grace, compassion for one’s enemies is a human possibility. I have suggested that social front can be divined into traditional parts, such as settings, appearances, and manner, and that (since different routines may be presented from behind the same front) we may not find a perfect fit between the specific character of a performance and the general socialized guise in which it appears to us. #RandolphHarris #RandolphHarris 17 of 20

These two facts, taken together, lead one to appreciate that items in the social front of a particular routine are not only found in the social fronts of a whole range of routines, but also that the whole range of routines in which one items of sign equipment is found will differ from the range of routines in which another item in the same social front will be found. Thus, a lawyer may talk to a client in a social setting that one employs only for this purpose (or for a study), but the suitable clothes one wears on such occasions one will also employ, with equal suitability, at dinner with colleagues and at the theater with is wife. Similarly, the prints that hang on one’s wall and the carpet or hardwood on the floor may be found in domestic social establishments. Of course, in highly ceremonial occasions, settings, manner, and appearance may all be unique and specific, used only for performances of a single type of routine, but such exclusive use of sign equipment is the exception rather than the rule. Will our compassion be ignited by the wars in African and the Middle East? Many of us have no way out of despair at being unable to stop these cruel holocausts, noting effective to do, struggle as we might with the viable alternatives. Almost universally these wars are hated, and is they could, most people would like to forget. #RandolphHarris 18 of 20

Regardless of all our protests and prayers, it goes on and on, with the steady attrition of our sense of honesty, credulity, and even language. However, even as we continue all efforts to end the wars as soon as is humanly possible, it may be that the Middle East and Africa will be, in the long run, of service—if one may speak that way without blasphemy—to America. With all the evil the wars in Africa and the Middle East, daimonically indeed, represent an occasion in which American could achieve an insight into life that will be essential to its future. This could come about by our gaining a tragic sense, an awareness of our own complicity in evil, our own participation in automatized, dehumanized destructiveness. “All the violence you see amongst the mammals, all of it stems from the drive to live, to survive, and to have offspring to survive and to obtain all the food and drink necessary to survive and procreate. This is the basis of all life on Earth. And self-aware human mammals—intelligent mammals—are the most savage and cruel and vicious of all beings on the planet, or any planet in the ‘Realm of Worlds.’ They are always too deeply enmeshed in pain or pleasure, loneliness or suffocating sense of paralysis, a need for love, or a raging jealousy resulting from love, or a desire for vengeance due to personal defeat or injury. #RandolphHarris 19 of 20

“And when they [humans] are physically wounded or experience disease, their suffering is unendurable for them. They are driven by it to terrible extremes. Peace, harmony, joy elude these creatures. (Pages 248-249 of Prince Lestat and the Realms of Atlantis by Anne Rice.) The guilt we feel is surely a normal guilt and may be the beginning of America’s transformation from an adolescent posturing to the maturity of a responsible nation. So far we have kept our innocence, despite all lessons to the contrary. Let us hope that these sad events will constitute a farewell to war. Do not let the repetitiveness of pain and suffering make you callous to the endless torment. “There is hope. You have seen the human mammals of the planet weeping and sobbing and praying. They have hope, hope that the Maker (God) hears them and that when they die their spirits go up and away from Earth.” (Pages 254 of Prince Lestat and the Realms of Atlantis by Anne Rice.) If the so-called powerful and practical persons and the self-confessed materialistic ones only knew how much nearer to realities the sage is than the they, how much more “practical” one is, they would be very much surprised. “Thus we nay see that the Lord is merciful unto al who will, in he sincerity of their hears, call upon his holy name. Yea, thus we see that the gate of Heaven is open unto all, even to those who will believe on the name of Jesus Christ, who is the Son of God,” reports Helaman 3.27-28. #RandolphHarris 20 of 20

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The Right Way to Teach Beings is to Propose Truth, Not Impose it!

November 10, 2019 6:26 am

I climbed swiftly up the mountain until I was in the thick of the old forest that extended to the very end of my ancestral land, moving effortlessly through the snow that had exhausted me when I was a young boy and a young man. Many of the old trees I recalled were gone, and I was in a dense thicket of spruce and other fire trees when I came to the cement bench I had hauled to this high and deserted place when I had first returned in the twentieth century. It was a common kind of garden bench, curved about the bark of an immense tree, and deep enough for me to sit comfortably with my back against the tree to look down on the distant Chateau with her glorious lighted windows. On, the cold Winters I had spent under that roof, I thought, but only in passing. I was almost used to it now, the splendid palace that the old castle had become, and this sense of ownership, of being the lord of this land, the lord who could walk out to the very boundaries, and gaze on all that one ruled. I shut out the sound of distant music, voices, laughter. I wake slowly and without enthusiasm, spinning out each moment as long as possible. Here, under the bedclothes, is the safety of the primeval cave, the womb warmth of the lord’s lair. All humanity loves the security and comfort of these slow, drowsy moments: to us, they are vital. #RandolphHarris 1 of 17

More than sleep itself, they stoke up our energy, making unreal past and future, and all the present except the sweet laziness of muscle and the mind’s soft meanderings. It is, I supposed, about an hour before full consciousness crowds in on me and I can no longer lie in peace. I wish, I really wish, it were possible to prolong that state of trance indefinitely, to hibernate my way into eternity so that the World’s events, great and small, passed unnoticed and unfelt. However, as I have gradually extended my sleeping hours from the normal eight to twelve or more, to fill in the long and empty days, I suppose I cannot complain. For myself, I am content enough alone, although at times the need for emotional contact with another human being becomes hard to bear. I cannot be bothered to cook anything, so I make a pot of tea, have a slice of break, switch on the radio, and attempt to read the day-old paper. Before long it beings to bore and annoy me. I turned my head to the left and started to gaze at the murals on the wall, which had the eerie perfection of a vampire painter, and it made them look both magnificent and contrived at the same time, as if someone had blasted the walls with photographic images and then a team had painted them in. Thus, if a man should die, yet his personality in his home allowed to live on in that his possessions and choice of their settings are left and where they are, his presence will continue to be felt. #RandolphHarris 2 of 17

If he has passed his physical body and mental characteristics on to his children, and they continue to live in this home, his presence will be felt more strongly. Furnished rooms, though obviously not completely empty, have this same anonymity, so that the newcomer, feeling lost in the void, is indefinably cheered at the discovery of an bedroom with comforters and pillows already on the bed, or a living room with plush sofas and art on the walls, with their message that the vacant space has been filled in the past and can be so in their own share of its future. To be precise, I have no roots, and, apart from an African wood carving on the mantelpiece and a couple of books on the bedside table, the room is as impersonal as when I first took it. The carving is about all I have left f my childhood and family (from whom, obviously, I had to sever myself) and was collected by my grandfather, who specialized in African primitives. The books, relics of school-day enthusiasm, have remained unopened for months now, giving way to an endless stream of newspapers and periodicals. A part from the extremes of fear and weakness of resolution, no softness of any kind must be shown or shared, for softness has no place in our World. #RandolphHarris 3 of 17

It is at once shunned and despised when we come across it, because to be soft is to be constantly shamed and hurt, to lose illusions before others can be built up, to invite trickery, to open the door for the profiteer, the violent or the mad, to allow that vital and precious awareness to be dulled. From the time of my own high school days, I have heard judgments and words, sometimes spoken by the people I love, sometimes by those I despise. It can be difficult to ignore the self-defeating invective. It took many years of experience in life, and some invaluable psychoanalytic therapy, for me to overcome such influences on my own attitude. However, even before I had succeeded in rebutting and then rejecting the hostile viewpoints, I had reacted to them. Since them, I have learned through observation that my reaction was not unusual. The need for self-acceptance is buried within many of us, and we can only throw off the influence of those who think us beneath them by always striving, despite the hardship and impediment, to excel even beyond our own capacities. Our ethical standards must be above reproach, our honesty greater than that of others, our loyalty to friends and ideals firmer than that of other people, precisely because—knowingly or not—they think so little of some of us, and precisely in that order that we must think the more of ourselves. #RandolphHarris 4 of 17

At each turn of life and at all moments of the day, it is important for us to convince ourselves that we are as good as the next person; in fact, better. It is necessary for us to believe in ourselves, as it must be for all successful persons. Because humankind can make it so difficult for us to preserve our self-esteem, it may be necessary to hold aloft our own activities, to drive on with our own achievements in order that our faith in self can survive the impact of many crushing blows. And those who have studied the personality adjustments of people in other marginalized groups, whether of the character, will recognize the struggle as following a not uncommon pattern. The stages of the Quest for Truth passes by degrees from the disciplining of the ego to the opening of consciousness to God. For me personally, I was spurred by a belief that if my learning were greater, my thinking deeper, my talents more creative, then the loftier would be the stature which I could assume in my own eyes. On this journey there are stages of ascent, stations of understanding lights of peace, and shadows of despair. If we continue the inner work we will pass through various stages of development. It would be a mistake to believe that one has reached a final attitude or a fixed set of values. Between the beginner and the adept is this difference: that the state of being which the one looks up to with awe-struck wonder seems entirely natural to the other. #RandolphHarris 5 of 17

Here is, perhaps, a phase of the laws of compensation. It is a counterpart of the bravado displayed by the cowardly, the overlording shown by the diminutive, the conceit by those who suffer from an inferiority of feeling to utilize scientific foundation for its group attitude as justification for discrimination. In other fields, it is called a defense mechanism, or a Napoleonic complex. However, it is not the origin that matters. We are concerned with the results, whether beneficial or destructive to society and to the individual. A small person is anti-social when one seeks to compensate for one’s defects, in one’s own image, for whatever inferior trait by a display of dictatorial traits in which one uses other people as pawns. One’s behavior stems from a factor beyond his or her control, and may be turned to other directions, and does not make it the more palatable for society. When people are oppressed and discriminated against, however, many of their achievements may stem from the effort of the individual to excel in order to combat the influence of universal condemnation on one’s self-esteem. This is a beneficial consequence, even though it may (or may not) arise from an unfortunate source. People tell us we should tolerate others with differences, but tolerance is one of the ugliest words in our language. No word is more misunderstood. #RandolphHarris 6 of 17

We appeal to other beings to be tolerant of others—in other words to be willing to stand them. I do not want to be tolerated, and I cannot see why anyone else should be struggling to be tolerated. If people are no good, they should not be tolerated, and if they are good, they should be accepted. In the intergroup relations people are far from having attained acceptance of peoples other than themselves. Tolerance—in the sense of willingness to put up with the existence of others—is still to be achieved. However, what is it but a miserable compromise? In the name of humanity appeals are made to various groups to tolerate each other, when tolerance is actually hardly more desirable than intolerance. The latter is only slightly more inhumane than the former. People cutting across all racial, religious, national, and caste lines, frequently react to rejection by a deep understanding of all others who have likewise been scorned because of their belonging to a marginalized group. It is not for us to join with those who reject millions or billion of our fellow beings of all types and groups, but to accept all beings, an attitude forced upon us happily by the stigma of being cost out of the fold of society. And today, the deep-rooted prejudices that restrict marriages and friendships according to social strata—family wealth, religion, color, and a myriad of other artifices—are conspicuously absent among the submerged groups that makes up the marginalized members of our society. #RandolphHarris 7 of 17

The sympathy for all humankind—including groups similarly despised in their own right—that is exhibited by so many people who feel like they are outcasts, can be a most rewarding factor, not only for the individual, but for society. The person learning to accept oneself can—and often does—demonstrate that he or she harbors no bitterness, for one learns, of necessity, the meaning of turning the other cheek. One is forced by circumstances to answer hate with love, abuse with compassion. It is no wonder, then, that one can as a doctor, educator, or pacifist, show a tenderness to others, no matter how tragic their dilemma, that is seldom forthcoming from people who have themselves not deeply suffered. The humiliations of life can distill a mellow reaction, a warmth and understanding, not only for people in like circumstance, but for all the unfortunate, the despised, the oppressed of the Earth. People who are rejected and accept their circumstances are compelled to constantly search for the answers to their problems within themselves. Reminded of the “baseness” and the “ugliness” of one’s acts, one wishes to understand what differentiates one from all other around them. This introspective study pervades the entire personality and all its activities. The great why, the infantile manifestation of curiosity that strives, in the less inhibited mind of the child, to gain the key to the ultimate riddle of a being’s life and its meaning, is typical of those who have been marginalized. #RandolphHarris 8 of 17

Unable, perhaps, to develop the extrovert qualities which require a receptive World in which to have free play; struggling to find a solution to the mystery of one’s own imperious desires; not suited for unquestioning acceptance of the facts of one’s self without an understanding of these facts—the invert finds much of one’s thought process consumed with inner projection. The flare-up of temper, the critical perception of a work of art, the basis of a broken friendship, the unfinished task at work, the daydream and the nightmare—whence come these facets of life, what are their hidden meanings, how do they tie in with the total personality? These perceptive abilities, sharpened by inner search, can be and frequently are applied to an understanding of all people. On the surface this seems to be confined to the ability to recognize hidden, latent, or well-disguised talent behind the façade of respectability, but it also permits recognition of the concealed meaning of a poem, the delayed break of a handshake, even the condemnatory attitude of a hostile person. This ability is, in a sense, a form of self-protection. Analytical abilities that are developed by introspection, sharpened by the search for a glimpse behind anonymous mask, are extended to the understanding of all phases of human behavior. #RandolphHarris 9 of 17

Because some individual learns that one’s activities, thoughts, philosophies, aspirations, are understandable in the light of full knowledge of the intricacies of the emotional structure; because one learns that the motives for an action may be camouflaged so thoroughly that it seems to stem from the very opposite of its actual source; because, in short, one is forced to obtain a wealth of knowledge about the personal psychological make-up, one can and frequently does this to the fuller understanding of others. And when to this understanding is added compassion for all individuals and groups, no matter to what tragic pass life has brought them, a rare combination of worthwhile traits is obtained. It is understood that beyond discussion, not based on unthinking faith, blind passion, illogical reasoning, or linger prejudices that are one time or another were part of the ruling mores of society fails to receive its day in court. Not all people have been able to utilize their disadvantageous position for self-improvement in every respect and in all direction. I have pointed out the struggle to excel, but many people are easily defeated. Their resiliency in the face of the burden they carry is insufficient to meet the experiences of life. I have outlined the understanding that is extended to other individuals and groups that struggle, each in its own manner, against exclusion. #RandolphHarris 10 of 17

However, many people, even those in marginalized groups, are deeply rooted in prejudice. They have been unable to learn the lesson that should be so apparent to them in the face of the World’s bigotry and persecution. I have depicted the individual turned compassionate toward one’s fellow beings, but there are those whose cruelty is lustful and murderous. Self-study and insight are not always present, nor is skepticism of necessity a constructive force. However, it is the very essence of democracy, the antithesis of totalitarianism, that justice and fair play are desirable ends in themselves. Repression and intolerance are to be condemned, no mater what lofty purpose may motivate them or what useful result may unwittingly issue therefrom. The beneficial reaction that turns repression to the finer purpose in life is far from a justification of that of course. In fact, the opposite is true, for it is a demonstration of character, power, and intellect of the invert that gives the lie to the name-calling of one’s enemies and proves all the more one’s worthiness of acceptance by society. The desirable ends which I have outlined must, in fact, be weighed against the needless sufferings, the dejection and humiliation, the extortion and the court trials—all issuing from the same repressive character of modern culture. #RandolphHarris 11 of 17

The great energy of those who have utilized the contempt of their fellows as an incentive to further creativity must be balanced against the energy expended and wasted in the struggle against this very same contempt. There is a poetic irony in the future of the once marginalized in society, for one will use the high attainments of character to struggle against the very injustices that are so largely responsible for these attainments, and the successful termination of repressive attitudes may erase the very achievements that were used to effect this termination. Nevertheless, I am convinced that there is a permanent place in the scheme of things for the person reaching for self-actualization—a place that transcends the reaction to hostility and that will continue to contribute to social betterment after social acceptance. Power is required for communication. To stand up before an indifferent or hostile group and have one’s say, or to speak honestly to a friend truths which go deep and hurt—these require self-affirmation, self-assertion, and even at times aggression. This point is so self-evident that it is generally overlooked. Hence, many are mighty in contradiction. My experience in psychotherapy convinces me that the act which requires the most courage is the simple truthful communication, unpropelled by rage or anger, of one’s deepest thoughts to another. We generally communicate most openly only to those who are our equals in power. #RandolphHarris 12 of 17

Violence itself is a kind of communication. They cannot communicate with language, so they strike out in violence. However, it is still a language, however rudimentary or primitive, appropriate in certain conditions, and necessary in others. Some people are violence because they do not possess the self-esteem necessary for communication. They cannot stand and deliver themselves of their feelings in relation to others; indeed, unable to formulate them, they are unsure of what their feelings really are. The sooner people in power turn their minds away from exploiting taxpayers and the less affluent for financial gain and become concerned with the rights of people as human beings, the sooner the violence will be mitigated. There is something more important that powerful nations need to send to our leaders and children. This is the poets. For the poets (and writers in general) are the ones skilled in communication. They can speak in universal forms which will be understood by people of whatever color or nationality. They speak the language of consciousness, of dignity, regardless of race or color; they can cultivate the integrity of the marginalized and the other characteristics that are essential to being human. For they know that communication makes community, and community is the possibility of human beings living together for their mutual psychological, physical, and spiritual nourishment. #RandolphHarris 13 of 17

The kind of communication that overcomes the impulse to violence and that binds persons to each other is a kind of talking that is conciliatory and restorative. In psychotherapy we find that the difficulties experiences by a man and a wife in a relationship can be gauged roughly how much trouble they have in communicating with each other. When there is difficulty understanding what the other is talking (or not talking) about, we can assume an estrangement. Then the person is simply not (or perhaps does not want to be) tuned in on the wave length of the others. Intellectualizing or talking abstractly is a symptom of the same thing—a desire not to communicate one’s real feelings, a blocking-off of one’s total self. As hostility grows, projection increases also; there is apt to be a good deal of allegations and an increase in distance, all of which is indicative of growing hostility. We know that we shall get to the stage of violence ere long. Psychotherapy is reversing that process so that the person can talk on the same wave length. Even if the couple decides to divorce, at least they decide it together, and the process has that much more community in it. Communication recovers the original “we” of the human being on a new level. Authentic communication depends on authentic language. #RandolphHarris 14 of 17

Authentic talk is organic—the speaker communicates not merely with words but with one’s body also; one’s gestures, one’s movements, one’s expression, one’s tone of voice communicate the same thing as one’s words. One speaks not as a disembodied voice but as one organic totality to another. We would not communicate unless we valued the other, considered one worth talking to, worth the effort to make our ideas clear. This is communicating without talking down, without patronizing. Communication implies the presence of social interest. One has to have an interest in the other to make it worthwhile to hear one. This means one relates to another not as receptacle for the expression one one’s pleasures of the flesh, or as a being to be exploited for the assuaging of one’s own loneliness, or in any other way as an object, but as a human being in the full meaning of that term. Communication leads to community—that is, to understanding, intimacy, and the mutual valuing that was preciously lacking. Community can be defined simply as a group in which free conversation can take place. Community is where I can share my innermost thoughts, bring out the depths of my own feelings, and know they will be understood. These days there is a greater search for community, partly because our human experience of community has largely evaporated and we are lonely. #RandolphHarris 15 of 17

The term community gives birth to a rich cluster of words, all of which have powerful connotations. There is commune, a relatively new word with an optimistic ring; and communion, an old word with new meaning that has for many of us a still more beneficial tone. However, when we come then to a cognate which is taken negatively by many people—namely communism. All these words have the same root. Community is destroyed by destructive violence. If I, like Cain, commit a senseless act of ending a life, I must flee into the desert, driven by my guilt at having take the life of my brother Abel; a cleavage now exists between me and other members of my erstwhile community. In this sense I shrink my World and thus kill part of myself. I need my enemy in my community. He or she or they keep me alert, vital. I need one’s criticism. Strange to say, I need him or her or them to posit myself against. If I could learn something from one, I would walk twenty miles to see my worst enemy. However, beyond what we specifically learn from our enemies, we need them emotionally: our psychic economy cannot get along well without them. Persons often remark that curiously to them, they feel a singular emptiness when their enemy dies or is incapacitated. All of which indicates that our enemy is as necessary for us as is our friends. Both together are part of authentic community. #RandolphHarris 16 of 17

Community is where I can accept my own loneliness, distinguishing between that part of it which can be overcome and that part of it which is inescapable. Community is the group in which I can depend upon my fellows to support me; it is partially the source of my physical courage in that, knowing I can depend on others, I guarantee that they also can depend on me. It is where my moral courage, consisting of standing against members of my own community, is supported even by those I stand against. “And it came to pass that I prayed unto the Lord that he would give unto community grace, that they might have charity,” reports Ether 12.36. O Solitude! if I must with thee dwell, let it not be among the jumbled heap of murky buildings; climb with me the steep,–Nature observatory—whence the dell, its flowery slopes, its river’s crystal swell, may seem a span; let me thy vigils keep ‘mongst boughs pavillion’d, where the deer’s swift leap startles the wild bee from the fox-glove bell. But though I’ll gladly trace these scenes with thee, yet the sweet converse of an innocent mind, whose words are images of thoughts refin’d, is my soul’s pleasure; and it sure must be almost the highest bliss of human-kind, when to thy haunts two kindred spirits flee. #RandolphHarris 17 of 17

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There is an Invisible Mechanism within the Universe and an Intelligent Mind (God) Directing this Mechanism!

October 29, 2019 1:21 am

Maybe it is time I discovered what is going on here for myself. Now listen to me. I want you to go belowstairs and stay there. If someone benighted emissary of the thing should crash-land on our wintry little paradise, you will be sage from it down there. Stay there till I return. This is the same precaution being taken by others the World over. Belowground you are safe. And if this thing talks to you, this Voice, well, try to learn more about it. In the settlement houses and other adult-sponsored and managed recreational agencies similar conflicts may often be seen between the middle-class values of the adults in charge and the working-class values of the children for whose benefit the institution ostensibly exist. Such organizations smile upon neat, orderly, polite, personable, mannerly children who want to make something of themselves. The sponsor, directors and group work leaders find it a pleasure to work with such children, whose values are so like their own, and make them feel welcome and respected. They do indeed feel a special responsibility toward the boy whose family and neighborhood culture have not equipped him with those values, the rough boy, the dirty boy, the bum who just hangs around with the gang on the corner, in the pool hall or in the candy store. #RandolphHarris 1 of 20

However, the responsibility they feel toward him is to encourage him to engage in more worthwhile activities, to join and to be a responsible member of some wholesome adult-supervised club or other group, to expurgate one’s language and, in general, to participate in the constructive program of the institution. Indeed, like the school, it functions to select potentially upwardly mobile working-class children and to help and encourage them in the upward climb. It is common experience of such organizations that they are very successful and do a lot of good but do not seem to get children who need them most. The reason is that here, as in the school, it is almost impossible to reward one or quite openly, punishing its absence or its opposite. The corner boy quickly senses that he is under the critical or at best condescending surveillance of people who are foreigners to his community and who appraise him in terms of values which he does no share. He is aware that he is being invidiously compared to others; he is uncomfortable; he finds it hard to accommodate himself to the rules of the organization. To win the favor of the people in charge he must change his habits, his values, his ambitions, his speech and his associates. Even were these things possible, the game might not be worth the candle. #RandolphHarris 2 of 20

So, having sampled what they have to offer, he returns to the street or to his clubhouse in a cellar where facilities are meager but human relations more satisfying. Not only in terms of standards of middle-class adults but in terms of their children’s standards as well, the working-class culture is likely to be a failure. Despite the existence among middle-class children of a youth culture which may differ in significant ways from the culture of their parents, the standards these children apply are likely to relegate to an inferior status their working-class peers. Gradually the group became more critical of prospective members. A process somewhat evident from the beginning became more obvious. In general only boys who measured up to the group’s unwritten, unspoken and largely unconscious standards were ever considered. These standards, characteristics of their middle-class homes, required the suppression of the impulsive disorderly behavior and put a high value on controlled cooperative attitudes. Hence even these normally healthy and boisterous boys were capable of rejecting schoolmates they considered too wild and boisterous. Coincident with this was an emphasis on intellectual capacity and achievement. They preferred smart as contrasted with dumb prospects. The boys seemed to use their club unconsciously to express and reinforce the standards learned in their homes and the community. #RandolphHarris 3 of 20

Not only teachers but schoolmates, in evaluating the character of other children, tend to give the highest ratings to the children of the higher social levels, although the correlation between social class and character reputation is far from perfect. Beneficial correlations between various indices of social class status of the home and social status in the schools as measured by pupils’ choices have been found. We have seen how social class and the behavior and personality associated with social class membership operate to determine prestige and clique and date patterns among high school boys and girls. This process operates in all classes, but it is especially noticeable in contacts with class V [lower-lower]. This class is so repugnant socially that adolescents in the higher classes avoid clique and dating ties with its members. Furthermore, working-class children are less likely to participate, and if they participate are less likely to achieve prominence, in extra-curricular activities, which are an important arena for the competition for status in the eyes of the students themselves. In the area of organized athletics the working-class boy is perhaps least unfitted for successful competition. Even here, however, he is likely to be at a disadvantage. Adherence to a training regimen and a schedule does not come to him as easily as to the middle-class boy and, unless he chooses to loosen his ties to his working-class friends, he is likely to find some conflict between the claims of the gang and those of his athletic career. #RandolphHarris 4 of 20

Finally, although we must not minimize the importance of athletic achievement as a status-ladder, it is, after all, granted to relatively few, of whatever social class background, to achieve conspicuously in this area. In summary, it may confidently be said that the working-class boy, particularly if his training and values be those we have here defined as working-class, is more likely than his middle-class peers to find himself at the bottom of the status hierarchy whenever he moves in a middle-class to which he values middle-class status, either because he values the good opinion of middle-class persons or because he had to some degree internalized middle-class standards himself, he faces a problem of adjustment and is in the market for a solution. The delinquent subculture, we suggest, is a way of dealing with the problems of adjustment we have described. These problems are chiefly status problems: certain children are denied status in the respectable society because they cannot meet the criteria of respectable status system. The delinquent subculture deals with these problems by providing criteria of status which these children can meet. We remarked earlier that our ego-involvement in a given comparison with others depends upon status universe. Whom do we measure ourselves against? #RandolphHarris 5 of 20

In some other societies virtue may consist in willing acceptance of the role of peasant, low-born commoner or member of an inferior caste and in conformity to the expectations of that role. If others are richer, more nobly-born or more able than oneself, it is by he will of an inscrutable Providence and not to be imputed to one’s own moral defect. The sting of status inferiority is thereby removed or mitigated; one measures oneself only against those of like social position. We have suggested, however, that an important feature of American democracy, perhaps of Western European tradition in general, is the tendency to measure oneself against all comers. This means that, for children as for adults, one’s sense of persona worth is at stake in status comparisons with all other persons, at least of one’s own age and gender, whatever their family background or material circumstances. It means that, in the lower levels of our status hierarchies, whether adult or juvenile, there is a chronic fund of motivation, conscious or repressed, to elevate one’s status position, either by striving to climb within the established status system or by redefining the criteria of status so that one’s present attributes become status-giving assets. To manage private loves and hates is to participate in an intricate private emotional system. When elements of that system are taken into the marketplace and sold as human labor, they become stretched into standardized social forms. #RandolphHarris 6 of 20

In these forms, a person’s contribution of feeling is thinner, less freighted with consequence but at the same time it is less seen as coming less from the self and being less directed to the other. For that reason it is more susceptible to estrangement. I followed emotion work into the job market via two routes. First I entered the World of the flight attendant. As a point of entry, I chose American Airlines for several reasons: it puts a higher premium on service than other airlines do; its in-flight training program is perhaps the best in the World; its service has been ranked very high; and it has some of the best uniforms for flight attendants and pilots. For all these reasons, American’s company demands are higher and its work demands are met with success. Thus American fulfills the demands they put on flight attendants. It also gives sharper point to the general case about emotion work in public life. When emotional labor is put into the public marketplace, it behaves like a commodity: the demand for it waxes and wanes depending upon the competition with the industry. I gathered information at American in various ways. First, I watched. The head of American Airlines Training and Conference Center in Fort Worth, Texas, a gentle young man called Jim Thomas, allowed me to attend classes there. I watched recruits learning passenger landing and meal service in the mock cabin. #RandolphHarris 7 of 20

I got to know the trainers, who patiently explained their work to me. They were generous with their time on duty and off; one trainer invited me home to dinner, and several repeatedly invited me to lunch. Over countless other breakfasts, lunches, and dinners, and in the airport bus, I talked with students doing Initial Training and with experienced flight attendants attending the mandatory Recurrent Training sessions. I interviewed twenty American officials, from the executive vice-president, training, sales, and billing. I held a group interview with seven supervisors. I interviewed four advertising agents employed by the firm commissioned to promote American Airlines and its flight attendants, and I looked through microfilms of thirty years of American Airlines advertising. Finally, I also interviewed the two public relations officials who were in charge of handling me. It is an elite occupation, it is difficult to find one of these prestigious careers. Flight attendants do emotion work to enhance the status of the customer and entice further sales by their friendliness, there is another side of the corporate show, represented by the bill collectors who are taught to deflate the anger and frustration of customers, so they are more likely to pay their bills on time. Therefore, some emotional labor principles apply to very different jobs and very different feelings. #RandolphHarris 8 of 20

A nineteenth-century child working in a challenging Lincrusta-Walton wallpaper factory and a well-paid twenty-first century American flight attendant have something in common: in order to survive in their jobs, they must mentally prepare themselves—the factory worker from his own body and physical labor, and the flight attendant from his or her own feelings and emotional labor. I am interested in telling the flight attendant’s story in order to promote a fuller appreciation of the costs of what one does. And I want to base this appreciation on a prior demonstration of what can happen to any of us when we become estranged from our feelings and the management of them. We feel. But what is a feeling? I would define feeling, like emotion, as a sense, like the sense of hearing or sight. In a general way, we experience it when bodily sensation are joined with what we see or imagine. Like the sense of hearing, emotion communicates information. Anxiety is a signal function. From feeling we discover our own viewpoint on the World. We often say that we try to feel. However, how can we do this? Feelings are not stored inside us, and they are not independent of acts of management. Both the act of getting in touch with feeling and the act of trying to feel may become part of the process that makes the thing we get in touch with, or the thing we manage, into a feeling or emotion. In managing feeling, we contribute to the creation of it. #RandolphHarris 9 of 20

If this is so, what we think of as intrinsic to feeling or emotion may have always been shaped to social form and put to civic use. Consider what happens when young men roused to anger go willingly to war, or when followers rally enthusiastically around their king, or mullah, or football team. Private social life may always have called for the management of feelings. They party guest summons up a gaiety owed to the host, the mourner summons up a proper sadness for the funeral. Each offers up a feeling as a momentary contribution to the collective good. What gives social patterns to our acts of emotion management? I believe that when we try to feel, we apply latent feeling rules. We say, “I should not feel so angry at what she did,” or “given our agreement, I have no right to feel jealous.” Act of emotion management are not simply private acts; they are used in exchanges under the guidance of feeling rules. Feeling rules are standards used in emotional conversation to determine what is rightly owed and owing in the currency of feeling. Through them, we tell what is due in each relation, each role. We may tribute to each other in the currency of the managing act. In interaction we pay, overpay, underpay, play with, acknowledge our dues, pretend to pay, or acknowledge what is emotionally due another person. In these ways, we make our try at sincere civility. #RandolphHarris 10 of 20

Because the distribution of power an authority is unequal in some of the relations of private life, the managing acts can also be unequal. The myriad momentary acts of management compose part of what we summarize in the terms relation and role. Like the tiny dots of Seurat painting, the microcates of emotion management compose, through repetition and change over time, a movement of form. Some forms express inequality, others equality. Now what happens when feeling rules, like rules of behavioral display, are established though private negotiation but by company manuals? What happens when social exchanges are not, as they are in private life, subject to change or termination but ritually sealed and almost inescapable? What happens when the emotional display that one person owes another reflects a certain inherent inequality? The airline passenger may choose not to smile, but the flight attendant is obliged not only to smile but to try to work up some warmth behind it. What happens, in other words, when there is a transmutation of the private ways we use feeling? One sometimes needs a grand word to point out a coherent pattern between occurrences that would otherwise seem totally unconnected. My word is “transmutation.” When I speak of the transmutation of an emotional system, I mean to point out a link between a private act, such as attempting to enjoy a party, and a public act, such as summoning up good feeling for a customer. #RandolphHarris 11 of 20

What is it that we do privately, often unconsciously, to feelings that nowadays often fall under the sway of large organization, social engineering, and the profit motive. Trying to feel what one wants, expects, or thinks one ought to feel is probably no newer than emotion itself. Conforming to or deviating from feeling rules is also hardly new. In organized society, rules have probably never been applied only to observable behavior. “Crimes of the heart,” have long been recognized because proscriptions have long guarded the preactions of the heart; the Bible say not to covet your neighbor’s wife, not simply to avid acting on that feeling. What is new in our time is an increasingly prevalent instrumental stance toward out native capacity to play, wittingly and actively, upon a range of feelings for a private purpose and the way in which that stance is engineered and administered by large organizations. This transmutation of the private use of feeling affects the two genders and the various social classes in distinctly different ways. Emotion management has been better understood by professionals because they have to create the emotional tine of social encounters: expressing joy at the Christmas presents others open, creating the sense of surprise at birthdays, or displaying alarm at the car speeding down the road. #RandolphHarris 12 of 20

Now given the fact that others are likely to check up on the more controllable aspects of behavior by means of the less controllable aspects of behavior by means of the less controllable, one can expect that sometimes the individual will try to exploit this very possibility, guiding the impression one makes through behavior felt to be reliably informing. For example, in gaining admission to a tight social circle, the participant observer may not only wear an accepting look while listening to an informant, but may also be careful to wear the same look when observing the informant talking to others; observers of the observer will then not as easily discover where one actually stands. When a neighbor dropped in to have a cup of tea, he would ordinarily wear at least a hint f an expectant warm smile as he passed through the door into the Cresleigh home. Since lack of physical obstructions outside the home and beautiful trees around the home, it usually made it possible to observe the visitor unobserved as he approached the house, islanders sometimes took pleasure in watching the visitor drop whatever expression he was manifesting and replace it with a sociable one just before reaching the door. However, some visitors, in appreciating this examination was occurring, would blindly adopt a social face a long distance from the house, thus ensuring the projection of a constant image. #RandolphHarris 13 of 20

This kind of control upon the part of the individual reinstates the symmetry of the communication process, and sets the stage for a kind of information game—a potentially infinite cycle of concealment, discovery, false revelation, and rediscovery. It should be added that since the others are likely to be relatively unsuspicious of the presumably unguided aspect of the individual’s conduct, he can gain much by controlling it. The others of course may sense that the individual is manipulating the presumably spontaneous aspects of his behavior, and seek in this very act of manipulation some shading of conduct that the individual has not managed to control. This again provides a check upon the individual’s behavior, this time his presumably uncalculated behavior, thus re-establishing the asymmetry of the communication process. Here I would like to add the suggestion that the arts of piercing an individual’s effort at calculated unintentionality seems better developed than our capacity to manipulate our own behavior, so that regardless of how many steps have occurred in the information game, the witness is likely to have the advantage over the actor, and the initial asymmetry of the communication process is likely to be retained. #RandolphHarris 14 of 20

What is of great interest in this development is the intimate unity of patriarchal family ideology with that of kingship. The king represented the new fountainhead of spiritual power in which the subjects were nourished. In primitive society the entire group had created magical power by means of the jointly celebrated ritual. However, with the gradual development of specialized ritualists and priests, the power to create power often fell to a special class and was no longer the possession of the whole collectivity. Where this happened it helped to turn the average man into an impotent subject. In many agrarian societies the priests went on to develop astronomy, calendars, and rituals of power for the control of nature via magic, whereas previously each person had helped exercise such control via the communal rituals. Without the priests’ calendar, how would the farmer know the auspicious days for planting? With their astronomy the priests accrued the tremendous prestige of predicting eclipses; and then they exercised the fantastic power of brining back the Sun out of the clutches of darkness. Not only did they save the World from chaos in such ways, but in some places they possessed the secret ritual for the creation of the kind’s power. Often the kings and priests were solidly allied in a structure of domination that monopolized all sacred power; this completed the development for the tribal level where the shaman would sometimes ally with the chief. #RandolphHarris 15 of 20

All the less affluent subject could do in these societies was to grovel to the king and bring food to the priests in order to get a mite of magical protective power. The fathers imitated the kings so as to reenact the divine plan in their own homes; in this way they got a reflection of the king’s powers. If the gentlemen and ladies observed proper ritual behavior, the kingdom would flourish. So long as everyone in the kingdom copied the king, fathered sons, married off daughters, kept order in the family, and observed the household rituals, the balance of nature would not be upset in the divine household. All this took place in the divine cities, which themselves were eternal, connected to Heaven (Babylon equals Gate of the Gods), and protected and regenerated by the priestly rituals. Each city with its pyramidal temples and towers rose like a spire to penetrate the sky, the dimensions of invisible power, and to bathe itself in it. We can still feel this Gothic cathedral which penetrated Heaven and was bathed in the light of powers of Heaven. Rome is called the eternal city not because today tourists can always go back and find her as she was when they first visited her a few decades ago, but because she was regenerated in ancient times by centennial rituals, and was thought to have so much power sustaining her that she would never falter. #RandolphHarris 16 of 20

One of the strong impetuses to the triumph of Christianity was the increasing sackings of Rome by the barbarians, which showed everyone that something was wrong with the old powers and some new magical sources had to be tapped. The divine king in the sacred city bathing the holy empire—these were a power tool in which the fathers nourished themselves while they assured their own perpetuation in the person of their sons. We can see that this represents a new kind of unification experience, with a focal point of power, that in its own way tries to recapture the intense unity of primitive society, with its focus of power in the clan and the ancestral spirits. The emperors and kings who proclaimed themselves divine did not do so out of mere megalomania, but out of a real need for a unification of experience, a simplification of it, and a rooting of it in a secure source of power. The leader, like the people, senses a need for a strongly focused moral unity of the sprawling and now senseless diversity of the kingdom, and he tries to embody it in his own person: By proclaiming themselves gods of empire, Sargon and Rameses wished to realize in their own persons that mystic or religious unity which one constituted the strength of the clan, which still maintained the unity of the kingdom, and which could alone form the tie between all the peoples of an empire. #RandolphHarris 17 of 20

Alexander the Great, the Ptolemies, and the Caesars, will, in their turn, impose upon their subjects the worship of the sovereign, not so much out of vanity as to consolidate moral unity…And so through its mystic principle the clan has survived in the empire. I must also warn that many will seem to have disdain for you because they are beings of false light. Their connection to divinity has been served due to a strategic plan of enslavement. Therefore, the masses will likely shun and reject you. However, you will cyclically being to attract others who align with your perfectly through time. This is not a path of severe loneliness, but rather a means to realize just how badly the human race has been shackled. We must awaken to this in order to see the truth of the lie and perceive the lie of truth. Do not take it personally. People are naturally God fearing and will as a result feel threatened by your power. “And it came to pass that they did break forth, all as one, in singing, and praising their God for the great thing which we had done for them, in preserving them from falling into the hands of their enemies. Blessed be the name of the Lord God Almighty, the Most High God. And their hearts were swollen with joy, unto the gushing out of many tears, because of the great goodness of God in delivering them out of the hands of their enemies; and they knew it was because of their repentance and their humility and that they had been delivered from an everlasting destruction,” reports 3 Nephi 4.30-33. #RandolphHarris 18 of 20

Indeed, the Cosmic Vision, which revealed the Presence of Infinite Intelligence throughout life, throughout the Universe and throughout history, which explained so many of the Higher Laws to me, came incongruously enough while I was sitting in a Cresleigh Hub Apartments in Folsom, California. With this humbling insight, the need to go abroad disappeared. And I then saw that it was really an ancient complex—a kind of auto-suggestion—inherited from my own far, reincarnatory past. Indeed, I found out that if I had remained loyal to the inward direction I had originally travelled, I need never have gone overseas at all, nor to those other Asiatic countries where I sought for Truth. What I needed could be very well found within myself. However, I had accepted the suggestion our of my past as well as out of the lips and writings of other persons. And so I deviated from the inward way. The shortcut, which the journeys to Asia offered, turned out to be a long way, for I traveled beautiful roads, and, in the end, had to return, as well as all have, to my own road. Indeed, there was nowhere else to go, and my Quest ended there. As this change occurs within, the external corporeal reality also begins to reflect that change. This is how the shackles of limitation will be broken and humankind will be liberated. #RandolphHarris 19 of 20

This great work forces the physical plane to conform to and align with the plane of unlimited possibility by destroying the imposed limits of the false egregores of social, political and religion control. Then human beings, even those in high places, will come to be conscious of exactly how immortal they are not. If you are a God, why would you need to steal $1,000,000.00 USD from a child? As the World elevates to a higher level of thinking, then humankind can take back their sovereign right to rule over their own life. These are the true Olympians, not the mythic beings of human creation. Not until the light one has received becomes stabilized as a permanent thing can one be regarded as a master, and not until it is also full and complete can one be regarded as a sage. Sage is someone who is not only wide and dispassionate but who is also ready to proffer counsel out of one’s superior wisdom. One may dwell apart from humanity, if one chooses, but one’s Olympian aloofness will not be such that you cannot get a word of guidance out of one’s shy shut lips. Somehow we feel, and rightly, that the anchorite who has lost compassion or grown wholly self-centered may be pure and peaceful—but one cannot be a sage. One is a true messenger who seeks to keep one’s ego out of one’s work, who tries to bring God and beings together without oneself getting in between them. #RandolphHarris 20 of 20

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

October 26, 2019 1:05 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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The Power of the Ballot We Need in Sheer Self-Defence—Else What Shall Save Us from a Second Slavery?

October 21, 2019 3:33 am

It was a drenching storm inside of me. However, I am so very strong. That is a given, is it not? And when you love another as I loved Rowan, you do not strive to hurt. Never. The trivial operations of the heart are burnt away in quietude. Burnt away in humility that I could feel this, know this, and contain it within my prudent soul. “O water, voice of my heart, crying in the sand, all night long crying with a mournful cry, as I lie and listen, and cannot understand the voice of my heart in my side of the voice of the sea, o water, crying for rest, is it I, is it I? All night long the water is crying to me. Unresting water, there shall be weary and wonder and cry like the sea, all life long crying without avail, as the water all night long is crying to me,” says Arthur Symons. Between me and the other World there is ever an unasked question: unasked by some through feelings of delicacy; by others through the difficulty of rightly framing it. All, nevertheless, flutter rough it. They approach me in a half-hesitant sort of way, eye me curiously or compassionately, and then, instead of saying directly, How does it feel to be a problem? They say, I know an excellent colored man in my town; or, I fought at Mechanicsville; or, Do not these Southern outrages make your blood boil? At theses I smile, or am interested, or reduce the boiling to a simmer, as the occasion may require. To the real question, How does it feel to be a problem? I answer seldom a word. #RandolphHarris 1 of 20

And yet, being a problem is a strange experience—peculiar even for one who has never been anything else, save perhaps in babyhood and in Europe. It is in the early days of rollicking boyhood that the revelation first bursts upon one, all in a day, as it were. I remember well when the shadow swept across me. I was a little thing, away up in the hills of New England, where the dark Housatonic winds between Hoosac and Tagkanic to the sea. In a wee wooden schoolhouse, something put it into the boys’ and girls’ heads to buy gorgeous visiting-cards—ten cents a package—and exchange. The exchange was merry till one girl, a tall newcomer, refused my card—refused it peremptorily, with a glance. Then it dawned upon me with a certain suddenness that I was different from the others; or like, mayhap, in heart and life and longing, but shut out from their World by a vast veil. I had thereafter no desire to tear down that veil, to creep through; I held al beyond it in common contempt, and lived above it in a region of blue sky and great wandering shadows. That sky was bluest when I could beat my mates at examination time, or beat them at a foot race, or even beat their stringy heads. Alas, with the years all this fine contempt began to fade; for the Worlds I longed for, and all their dazzling opportunities were theirs, not mine. However, they should not keep these prizes, I said; some, all, I would wrest from them. #RandolphHarris 2 of 20

Just how I would do it I could never decide: by reading law, by healing the sick, by telling the wonderful tales that swam in my head—some way. With other Black boys the strife was not so fiercely sunny: their youth shrunk into tasteless sycophancy, or into silent hatred of the pale World about them and mocking distrust of everything White; r wasted itself in a bitter cry, Why did God make me an outcast and a stranger in mine own house? The shades of the prison house closed round about us all: walls strait and stubborn to the Whitest, but relentlessly narrow, tall, and unscalable to sons of night who must plod darkly on it resignation, or beat unavailing palms against the stone, or steadily, half hopelessly, watch the streak of blue above. After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American World—a World which yields him no true self-consciousness, but only lets him see himself through the revelation of the other World. It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a World that looks on in amused contempt and pity. #RandolphHarris 3 of 20

One ever feels one’s twoness—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder. The history of the American Negro is the history of this strife—this longing to attain self-conscious manhood, to merge one’s double self into a better and truer self. In this merging one wishes neither of the older selves to be lost. One would not Africanize America, for America has too much to teach the World and Africa. One would not bleach one’s Negro soul in a flood of White Americanism, for one knows that Negro blood has a message for the World. One simply wishes to make it possible for a man to be bot a Negro and an American, without being cursed and spit upon by one’s fellows, without having the doors of Opportunity closed roughly in one’s face. This, then, is the end of one’s striving: to be co-worker in the kingdom of culture, to escape both death and isolation, to husband and use one’s best powers and one’s latent genius. These powers of body and mind have in the past been strangely wasted, dispersed, or forgotten. The shadow of a mighty Negro past flits through the tale of Ethiopia the Shadowy and of Egypt the Sphinx. Throughout history, the powers of single Black men flash here and there like falling stars, and die sometimes before the World has rightly gauged their brightness. #RandolphHarris 4 of 20

Here in America, in the few days since Emancipation, the Black man’s turning hither and thither in hesitant and doubtful striving has often made one’s very strength to lose effectiveness, to seem like absence of power, like weakness. And yet it is not weakness—it is the contradiction of double aims. The double-aimed struggle of the Black artisan—on the one hand to escape White contempt for a nation of mere hewers of wood and drawers of water, and on the other hand to plough and nail and dig for a poverty-stricken horde—could only result in making one a poor craftsman, for one had but half a heart in either cause. By the poverty and ignorance of one’s people, the Negro minister or doctor was tempted toward quackery and demagogy; and by the criticism of the other World, toward ideal that made one ashamed of one’s lowly tasks. The would-be Black savant was confronted by the paradox that the knowledge one’s people needed was a twice-told tale to one’s White neighbors, while the knowledge which would teach the White World was Green to one’s own flesh and blood. The cold, the Canaan was always dim and far away. If, however, the vistas disclosed as yet no goal, no resting-place, little but flattery and criticism, the journey at least gave leisure for reflection and self-examination; it changed the child of Emancipation to the youth with dawning self-consciousness, self-realization, self-respect. #RandolphHarris 5 of 20

In those somber forests of one’s striving one’s own soul rose before one, and one saw in oneself, darkly as through a veil; and yet one saw in oneself some faint revelation of one’s power, of one’s mission. One began to have a dim feeling that, to attain one’s place in the World, one must be oneself, and not another. For the first time one sought to analyze the burden one bore upon one’s back, that dead-weight of social degradation partially masked behind a half-named Negro problem. One felt one’s poverty; without a cent, without a home, without land, tools, or savings, one had entered into competition with rich, landed, skilled neighbors. To be a less affluent man is hard, but to be a poor race in a land of dollars is the very bottom of the hardships. One felt the weight of one’s ignorance—not simply of letters, but of life, of business, of humanities; the accumulated sloth and shirking and awkwardness of decades and centuries shackled one’s hands and feet. Nor was one’s burden all poverty and ignorance. The red stain of bastardy which three centuries of systematic legal defilement of Negro women had stamped upon one’s race, meant not only the loss of ancient African chastity, but also the hereditary weight of a mass of corruption from American adulterers, threatening almost the obliteration of the Negro home. #RandolphHarris 6 of 20

A people thus handicapped ought not to be asked to race with the World, but rather allowed to give all its times and thought to its own social problems. But alas! while sociologists gleefully count one’s bastards and one’s women of the evening, they very soul of the toiling, sweating Black man is darkened by the shadow of a vast despair. Beings call the shadow prejudice, and learnedly explain it as the natural defense of culture against barbarism, learning against ignorance, purity against crime, the higher against the lower races. To which the Negro cries Amen! and swears that to so much of this strange prejudice as is founded on just homage to civilization, culture, righteousness, and progress, one humbly bows and merely does obeisance. However, before that nameless prejudice that leaps beyond all this one stands helpless, dismayed, and well-nigh speechless; before that personal disrespect and mockery, the ridicule and systematic humiliation, the distortion of fact and wanton license of fancy, the cynical ignoring of the better and the boisterous welcoming of the worse, all-pervading desire to inculcate disdain for everything Black, from Toussaint to the Devil—before this there rises a sickening despair that would disarm and discourage any nation save that black host to whom “discouragement” is unwritten word. #RandolphHarris 7 of 20

However, some of that is changing. Having a black credit card usually means that you are affluent and have perfect credit. Financially speaking, being in the black is good because it means your company is making a profit or breaking even. Even some designers are starting to pain the trim of houses black, and some walls in the rooms black, and the classic tuxedo is black, and many people love black luxury cars. I have heard authors like Anne Rice talk about how beautiful it was to see a man so dark that his skin looked like polished onyx, and many bodybuilders tan because it makes the muscle glisten more under the light and defines them more. And an African American called Tyler Perry opened a new Atlanta studio location when he purchased 330 acres to make the home of Tyler Perry Studios, which is the largest film production studio in the nation. Tyler Perry is also the first African-American to outright own a major film production studio. Furthermore, Tyler Perry was listed as the highest paid man in entertainment by Forbes, in 2011, earning $130,000,000.00 USD. So the Black history is not as bleak as it may seem. And Tyler Perry actually makes really good Movies, one of my favorites that I have seen was The Family that Preys for it was nice to see a diverse cast, predominantly African-American with women working as heads of the company and wearing the latest fashions, and men opening their own corporations. #RandolphHarris 8 of 20

However, the facing of so vast a prejudice could not but bring the inevitable self-questioning, self-disparagement, and lowering of ideals which every accompany repression and breed in an atmosphere of contempt and hate. Whisperings and portents came borne upon the four winds: Lo! We are diseased and dying, cried the dark hosts; we cannot write, our voting is vain; what need of education, since we must always cook and serve? And the Nation echoed and enforced this self-criticism, saying: Be content to be servants, and noting more; what need of higher culture for half-men? Away with the Black man’s ballot, by force or fraud—and behold the suicide of the race! And that is exactly what you are saying to a Black person who was successful and then meets with illegal oppression every time they express their frustration about a system that systemically robs them of what they have earned when you tell them, “Be thankful you are not homeless.” The bottom-line is if you all followed these laws that are in place to protect citizens, some of us would be better off anyway. You can do better and will do better, as did Lindsey in Tyler Perry’s Good Deeds. However, what we are also finding is in reality, Black women are no longer the backbone of the community, they are helping to set up and discourage their sons, brothers, husbands, and fathers as they have been infected with racism and self-hate as was Andrea in Tyler Perry’s The Family that Preys. They would rather see a White man win at the displacement of their own. #RandolphHarris 9 of 20

Still, Meghan Markle, Prince Harry, and Tyler Perry have become beacons of success and healers of racism for have overcome obstacles and oppression to reach the elite and most highly coveted roles in the World, which some will never obtain no matter how hard they try. Out of the evil came something of Good—the more careful adjustment of education to real life, the clearer perception of the Negroes’ social responsibilities, and the sobering realization of the meaning of progress. So dawned the time of Sturm and Drang: storm and stress today rock our yacht on the mad waters of the World-sea; there is within and without the sound of conflict, the burning of the body and rending of soul; inspiration strives with doubt, and faith with vain questionings. The bright ideals of the past—physical freedom, political power, the training of brains and the training of hands—all these in turn have waxed and waned, until even the last grows dim and overcast. Are they all wrong, all false? No, not that, but each alone was oversimple and incomplete—the dreams of a credulous race-childhood, or the fond imaginings of the other World which does not know and does not want to know our power. To be really true, all these ideals must be melted and welded into one. The training of the schools we need today more than ever—the training of deft hands, quick eyes and ears, and above all the broader, deeper, higher culture of gifted minds and pure hearts. #RandolphHarris 10 of 20

The power of the ballot we need in sheer self-defence—else what shall save us from a second slavery? Freedom, too, the long-sought, we still seek—the freedom of life and limb, the freedom to work and think, the freedom to love and aspire. Work, culture, liberty—all these we need, not singly but together, not successively but together, each growing and aiding each, and all striving toward that vaster ideal that swims before the Negro people, the ideal of human fraternity, gained through the unifying ideal of Race; the ideal of fostering and developing the traits and talents of the Negro, not in opposition to or contempt for other races, but rather in large conformity to the greater ideals of the American Republic, in order that some day on American sol two World-races may give each to each those characteristics both so sadly lack. We the darker ones come even now not altogether emptyhanded: there are today no truer exponents of the pure human spirit of the Declaration of Independence than the American Negroes; there is no true American music but the wild sweet melodies of the Negro slave; the American fairy tales and folklore are Indian and African; and, all in all, we Black men seem to have the sole oasis of simple faith and reverence in a dusty desert of dollars, bitcoins, and smartness. #RandolphHarris 11 of 20

If she replaces her brutal dyspeptic blundering with light-hatred but determined Negro humility, will America be poorer? Or coarse and cruel wit with loving jovial good-humor? or her vulgar music with the soul of the Sorrow Songs? Merely a concrete test of the underlying principles of the great republic is the Negro Problem, and the spiritual striving of the freedmen’s sons is the travail of souls whose burden is almost beyond the measure of their strength who bear it in the name of an historic race, in the name of this land of their fathers’ father, and in the name of human opportunity. Like the flower children, this kind of character has been set up for the ultimate tragedy. One may be attracted to your beauty and spontaneous grace, and on the other he or she hates you for the very purity and innocence you represent. Innocence expects something from us, demands something, draws out our tendencies for care and sustenance; and many a man or woman hates these tendencies in oneself, and hates more whatever causes one to act on them. When we are confronted by authentic childlike innocence, we are touched by it and want to protect the child, but we hope one will grow to the age when one can protect oneself. However, when this innocence is present in adults—as in some nonviolent or pacifist persons, or flower children—we are attracted by it, our consciences are pricked, but we are also bothered by our own sympathies being drawn out in spite of ourselves, and we vaguely feel that we are being exploited. #RandolphHarris 12 of 20

These innocents are a thorn in the flesh of the World; they threaten to annihilate “law and order,” the police and the authority of government. The innocence threatens to upset the World as we know it. Authentic innocence is a kind of goodness, and this also throws many people into a state of ambivalence. The citizens of ancient Athens, one remembers, voted out of office a candidate known as “Aristides the Good” because they were tired of hearing him always referred to as “the Good.” Goodness makes demands on us, and the naïve belief that people simply love the good is one of our earliest illusions. Many cannot stand such pure innocence in their World. The development of one’s ambivalence is pictured as envy and antipathy that feed upon themselves. Evil is a force that feels good to people and it grips them beyond even their own needs for survival, that make them challenge the whole Universe to combat; and thus feeding on itself, sooner or later it comes to a tragic end as it seeks to overthrow nature itself. There are people who have the spirit, a pure heart and lack of revenge, but they are rare. We cannot let our judgment or our ethics hinge upon a split-second use of muscles, for that would make us entirely dependent upon the individual’s self-control. We would then end up with a legalism without ethical content. This is the error of all strict and rigid doctrines, whether it is religiously or computer directed, and our primary purpose is to avoid such tyranny. #RandolphHarris 13 of 20

Innocence can also be a blinder for many people, which makes them veiled to the true motives of others and only life experience will unveil them. Experience tempers the self, deepens consciousness and awareness, purges and sharpens our sight—where as innocence acts as a blinder and tends to keep us from growing, from new awareness, from identifying with the sufferings of humankind as well as its joys (both being foreign to the innocent person). Theses are two potential poles of experience: to remain innocent, blocking out what does not appeal to you, striving to preserve the Garden of Eden state; or to strive toward spirituality and move to the “deeper music of humanity.” Does a victim have something to do with making oneself the prey? Wha does the interdependence of human beings mean—the fact that we are all bound in a web, which includes unconscious as well as conscious factors, that spreads out from ourselves and our parents and children like rings from a wave to include ultimately whole oceans of humanity? Can one be excused from responsibility for sensing the effect of one’s beauty and innocence—on others around them? What about the blithe existence built on one’s own convictions and one’s own integrity alone, unaware of the outreaching waves from one to others? Is this not a kind of unreal purity—a mortal life fashioned as though one is not a mortal—which can no longer, in our interdependent World, be accepted, let alone praised as righteous? #RandolphHarris 14 of 20

Because the likelihood is that this kind of innocence has as it purpose to cover up something; it is the innocence of the child when the person is no longer a child. Having the capacity to experience the World, one has at the same time the responsibility for not closing one’s sensibilities to that experience. The choice is clear: we must pay our human sacrifice to the Sphinx outside the city gates, or we must accept guilt and responsibility as realities within ourselves. One who cannot accept one’s guilt with responsibility will find oneself projecting one’s guilt on the Sphinx outside the city. Why so we always sacrifice the innocents? Hey obviously have a special attraction for the human-flesh-eating creature; it loves the tender, the helpless, and the powerless rather than the experiences. We know that this is true in the fantasies of all of us—the innocent and powerless, the inexperienced, have a special attraction. It is that we can give them the experience, thus augmenting our own self-esteem? We never hear of the dragon devouring an eighty-year old corrupt district attorney, or a haggardly seventy-year old former garden, prompting to news anchor for preying on the innocent. However, it is the youths and virgins that are required to satisfy the taste of the dragon. It is obvious that the establishment is envious of youth, envious of the innocent, whose lives are ahead of them. #RandolphHarris 15 of 20

This envy of youth is exacerbated, particularly in America, by the worship of youth; it is usually always better to be young. The older people, those who have lost their innocence long since, declare wars that these virginal youths are required to fight; and we go through the complex ritual of uniforms and bands and songs and disseminating an enormous amount of propaganda which is largely a projection of society’s own aggression and violence. The established people, who represent established ways, are also afraid of the youth. This is particularly obvious in our own day and society. Envy and fear—these are two motives for the sacrifice, and while they do not go very deep, they may help us for the moment. Curiously, but understandably, there seems to be inherent in human life an urge to get over innocence. Is this related, in some curious way, to the urge to get beyond the age when we can be so easily scarified? The normal child wants to grow up, to experience what is about one, to become a man or woman of the World; and although one possesses natural guards against too precipitous experiences, one looks forward to the age when one will be sufficiently self-reliant to let down those guards. There is a tendency for normal innocence to get lost. The flirtatiousness shown by girls just entering into their teen, most of it quite unconscious, is also part of the drama in the age-old urge to get over innocence. #RandolphHarris 16 of 20

The temptation of Adam and Eve, symbolized by eating the apple and thus gaining the knowledge of good and evil, was a headlong drive to experience and be experienced, to leave innocence behind, to make it something of the past. It is not by accident that pleasures of the flesh is take as the symbol for the loss of innocence, the attainment of experience. The headlong push to get rid of virginity at an early age can well backfire into a loss of experience rather than a gain. The experience itself is not very momentous (some of my female patients tell of saying to the man who has deflowered them: “Is that all?” or “I was not ready.” or “You make me feel inferior.” “I did not want it.” “I am dirty and shamed.” Even some men get tired of pleasures of the flesh saying, “I got expletive.” or “I am tired of expletive.” If they are ready to leave their innocence behind, the girl/woman and boy/man can be released into a while new dimension of experience, and can present them with infinitely more possibilities for awareness and tenderness than life had before. In rebellions on campus and the by the likes of Greta Thunberg, one can often observe the curious need—generally unconscious—on the part of the student to get themselves caught and in this way to overcome one’s innocence. #RandolphHarris 17 of 20

For instance, my friends and his cohorts held students hostage on campus and they were arrested by the police and were promptly dismissed from university for the rest of the year. One of the best students in the university, my friend found himself thrown out of his class and with plenty of leisure on his hands. What did he do? He went up into New England and took the next few weeks to pray. One had the feeling that this was the purpose of it all: he had wanted to be caught. He was calling for a structureless World to give him some structure; a young mand with a steady stream of success behind him, son of a famous father, never anything against which he could test his strength, nothing yet that would stand in one’s path and require him to try his mettle. In such students, this is a cry for experience equivalent to their previous innocence. Young people have already lost their innocence in one sense: concentration camps and atom bombs and 9/11 have rendered their World structureless, but they are without the equivalent experience to go with it. They cry for experience to match their precociously lost innocence. The dragon and the Sphinx are within you. If that is where the dragon and the Sphinx are really located, we must first become aware of them. Out error is not in our myth-making; this is a health, necessary function of the human imagination, a help toward mental health; our denial of it on the basis of rationalistic doctrines only makes the evil in ourselves and our World harder to get at. #RandolphHarris 18 of 20

No, the dragon and the Sphinx are not in themselves the problem. The problem is only whether you project them or confront and integrate them. To admit them in ourselves means admitting that evil and good dwell within the same being, and that potentialities for evil increase in proportion to our capacity for good. The good we seek is an increased sensitivity, a sharpened awareness, a heightened consciousness of both good and evil. Violence has the face of the fallen Angels. However, what are fallen Angels expect human beings; and what are human beings expect fallen Angels? Surely enough. Forgive the humans their violence…for violence has a human face. Through the vision of your intent takes form it originates from darkness and unlimited possibility. This is the manipulation of reality. You have to take back the essence of your creation as your on. This is internal power and the externalization of it to create change in your World. It is the power of counter creation. It is your birthright as a child of God. Remember people bend reality. It something is true for one, another has the opportunity to think otherwise making the others truth a lie. All that exists is within the perception of the observer alone. This paradox is a direct result of the illusion of the limits of creation. All is true and so nothing exists but the lie. #RandolphHarris 19 of 20

Being centered within your own God like power is of utmost importance upon the path. Even when evoked to create change directly, keep in mind that you are the God that wields these powers for the cause of Counter Creation. Just be careful! As a God you will be tested and so how these powers are wielded is a powerful initiatic test in its own right. “That ye contend no more against the Holy Ghost, but that ye receive it, and take upon you the name of Christ; that ye humble yourselves even to the dust, and worship God, in whatsoever place ye may be in, in spirit and in truth; and that ye live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you,” Alma 34.38. We must recognize what is not always recognized, that the growth of mind and character takes time, just as the growth f trunk and limb takes time. A being does not begin to mature and become what one is likely to be until one is past thirty. The young being who has the wisdom to devote some of one’s abundant energies to this quest will one day be the envy of the antiquated being who would devote only one’s slackened forces and shortened days to it. Give substance to your desire so it can take shape upon their spiritual planes and manifest here on the corporeal realm of existence. This process creates a reciprocal gateway of energy which has intense alchemical effects. #RandolphHarris 20 of 20

Randolph Harris II International Institute

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