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Business Underlies Everything in Our National Life, Including Our Spiritual Life!

May 13, 2020 10:32 pm

Some humans are more careful of the breed of their horses and dogs than of their children. To be conscious that you are unaware of the true facts is a great step toward knowledge. What The Real Advantages Are Which American Society Derives From The Government of The Democracy: The political institutions of the Untied States of America appear to me to be one of the forms of government which a democracy may adopt: but I do not regard the American constitution as the best, or as the only one which a democratic people may establish. In showing the advantages which the Americans derive from the government of democracy, I am therefore very far from meaning, or from believing, that similar advantages can be obtained only from the same laws. General Tendency of The Laws Under The Rule of The American Democracy, And Habits of Those Who Apply Them: Defects of a democratic Government easy to be discovered.—Its Advantages only to be discerned by long Observation.—Democracy in America often inexpert, but general Tendency of the Laws advantageous.—In the American Democracy public Officers have no permanent interest distinct from those of the Majority.—Result of this State of things. The defects and the weaknesses of a democratic government may very readily be discovered; they are demonstrated by the most flagrant instances, while it is beneficial influence is less perceptibly exercised. #RandolphHarris 1 of 23

A single glance suffices to detect the defects and weaknesses of a democratic government and its evil consequences, but its good qualities can only be discerned by long observation The laws of the American democracy are frequently defective or incomplete; they sometimes attack vested rights, or give a sanction to others which are dangerous to the community; but even if they were good, the frequent changes which they undergo would be an evil. How comes it, then, that the American republics prosper, and maintain their position? In the consideration of laws, a distinction must be carefully observed between the end at which they aim, and the means by which they are directed to that end; between their absolute and their relative excellence. If it be the intention of the legislator to favour the interests of the minority at the expense of the majority, and if the measure one takes are s combined as to accomplish the object one has in view with the least possible expense of time and exertion, the law may be well drawn up, although its purpose be bad; and the more efficacious it is, the greater is the mischief which it causes. Democratic laws generally tend to promote the welfare of the greatest possible number; for they emanate from a majority of the citizens, who are subject to error, but who cannot have an interest opposed to their own advantage. #RandolphHarris 2 of 23

The worth of a State, in the long run, is the worth of the individuals composing it. The laws of an aristocracy tend, on the contrary, to concentrate wealth and power in the hands of the minority, because an aristocracy, by its very nature, constitutes a minority. It may therefore be asserted, as a general proposition, that the purpose of a democracy, in the conduct of its legislation, is useful to a greater number of citizens than that of an aristocracy. This is, however, the sum total of its advantages. Aristocracies are infinitely more expert in the science of legislation than democracies ever can be. They are possessed of a self-control which protects them from the errors of a temporary excitement; and they form lasting designs which they mature with the assistance of favourable opportunities. Aristocratic government proceeds with the dexterity of art; it understands how to make the collective force of all its laws converge at the same time to a given point. Such is not the case with democracies, whose laws are almost always infective or in inopportune. The means of democracy are therefore more imperfect than those of aristocracy, and the measures which it unwittingly adopts are frequently opposed to its own cause; but the object it has in view is more useful. #RandolphHarris 3 of 23

Let us now imagine a community so organized by nature, or by its constitution, that it can support the transitory action of bad laws, and that it can await, without destruction, the general tendency of the legislation: we shall then be able to conceive that a democratic government, notwithstanding its defects, will be most fitted to conduce to the prosperity of this community. This is precisely what has occurred in the United States of America; and I repeat, what I have before remarked, that the great Advantage of the Americans consist in their being able to commit faults which they may afterward repair. An analogous observation may be made respecting public officers. It is easy to perceive that the American democracy frequently errs in the choice of the individuals to whom it intrusts the power of the administration; but it is more difficult to say why the sate prospers under their rule. In the first place it is to be remarked, that if in a democratic state the governors have less honesty and less capacity then elsewhere, the governed on the other hand are more enlightened and more attentive to their interests. As the people in the democracies is more incessantly vigilant in its affairs, and more jealous of its right, it prevents its representative from abandoning that general line of conduct which its own interest prescribes. #RandolphHarris 4 of 23

In the second place, it must be remembered that if the democratic magistrate is more apt to misuse one’s power, one possesses it for a shorter period of time. However, there is yet another reason which is still more general and conclusive. It is no doubt of importance to the welfare of nations that they should be governed by people of talents and virtue; but it is perhaps still more important than the interests of those humans should not differ from the interests of the community at large; for if such were the case, virtues of a high order might become useless, and talents might be turned to a bad account. I say that it is important that the interests of the persons in authority should not conflict with or oppose the interests of the community at large; but I do not insist upon their having the same interests as the whole population, because I am not aware that such a state of things ever existed in any country. No political form has hitherto been discovered, which is equally favourable to the prosperity and the development of all the classes into which society is divided. These classes continue to form, as it were, a certain number of distinct nations in the same nation; and experience has shown that it is no less dangerous to place the fate of these classes exclusively in the hands of any one of them, than it is to make one people the arbiter of the destiny of another. #RandolphHarris 5 of 23

When the rich alone govern, the interests of the less affluent is always endangered; and when the less affluent makes the laws, that of the rich incurs very serious risks. The advantage of democracy des not consist, therefore, as has sometimes been asserted, in favouring the prosperity of all, but simply in contributing to the well-being of the greatest possible number. The humans who are intrusted with the direction of public affairs in the Untied States of America, are frequently inferior, both in point of capacity and of morality, to those whom aristocratic institutions would rise to power. However, their interests are identified and confounded with that of the majority of their fellow-citizens. They may frequently be faithless, and frequently mistake; but they will never systematically adopt a line of conduct oppose to the will of the majority; and it is impossible that they should give a dangerous or an exclusive tendency to the government. The mal-administration of a democratic magistrate is a mere isolated fact, which only occurs during the short period for which one is elected. Corruption and incapacity do not act as common interests, which may connect humans permanently with one another. #RandolphHarris 6 of 23

A corrupt or an incapable magistrate will not concert one’s measures with another magistrate, simply because that individual is as corrupt and as incapable as oneself; and these two humans will never unite their endeavours to promote the corruption and inaptitude of their remote posterity. The ambition and the maneuvers of the one will serve, on the contrary, to unmask the other. The vices of a magistrate, in democratic states, are usually peculiar to one’s own person. However, under aristocratic governments public humans are swayed by the interest of their order, which, if it is sometimes confounded with the interests of the majority, is very frequently distinct from them. This interest is the common and lasting bond which unites them together; it induces them to coalesce, and to combine their efforts in order to attain an end which does not always ensure the greatest happiness of the greatest number; and it serves not only to connect the persons in authority, but to unite them to a considerable portion of the community, as well as by the government of which one is a member. The common purpose which connects the interest of the magistrates in the aristocracies, with that of a portion of their contemporaries, identifies it with that of future generations; their influence belongs to the future as much as to the present. #RandolphHarris 7 of 23

The aristocratic magistrate is urged at the same time toward the same point, by the passions of the community, by one’s own, and I may almost add, by those of one’s posterity. Is it, then, wonderful that one does not resist such repeated impulses? And, indeed, aristocracies are often carried away by the spirit of their order without being corrupted by it; and they unconsciously fashion society to their own ends, and prepare it for their own descendants. The English aristocracy is perhaps the most liberal which ever existed, and no body of humans has ever, uninterruptedly, furnished so many honourable and enlightened individuals to the government of a country. It cannot, however, escape observation, that in the legislation of England the good of the poor has been sacrificed to the advantage of the rich, and the rights of the majority to the privileges of the few. The consequence is, that England, at the present day, combines the extremes of fortune in the bosom of her society; and her hands perils and calamities are almost equal to her power and her renown. In the United States of America, where the public officer have no interests to promote connected with their caste, the general and constant influence of the government is beneficial, although the individuals who conduct it are frequently unskillful and sometimes contemptible. #RandolphHarris 8 of 23

There is, indeed, a secret tendency in democratic institutions to render the exertions of the citizens subservient to the prosperity of the community, notwithstanding their private vices and mistakes; while in aristocratic institutions there is a secret propensity, which, notwithstanding the talents and the virtue of those who conduct the government, leads them to contribute to the evils which oppress their fellow-creatures. In aristocratic governments public humans may frequently do injuries which they do not intend; and in democratic states they produce advantages which they never thought of. Ethical norms are given by God. Moral commandments are expressions of a divine will, which is sovereign and without criteria. It cannot be measured in terms of adequacy to human nature. It must be obeyed as it is given through revelation. However, the question then is: Why should anyone obey the commandments of this divine lawgiver? How are they distinguished from the commands given by a human tyrant? He is stronger than I am. He can destroy me. However, is not that destruction more to be feared which would follow the submission of one’s personality center to a strange will? Would not this be just the denial of the moral imperative? #RandolphHarris 9 of 23

The other way of the theological foundation of the moral imperative is the theonomous one. It avoids the destructiveness of the heteronomous way. However, just for this reason it become ontological. It assets (in agreement with the predominant trend of classical theology) that the law given by God is human’s essential nature, put against one as law. If humans were not estranged from oneself, if one’s essential nature were not distorted in one’s actual existence, no law would stand against one. The law is not strange to humans. It is natural law. It represents one’s true nature from which one is estranged. Every valid ethical commandment is an expression of human’s essential relation to oneself, to others and to the Universe. This alone makes it obligatory and its denial self-destructive. This alone accounts for the unconditional form of the moral imperative, however questionable and conditioned the contents may be. The theonomous solution leads inescapably to ontological problems. If God is not seen as a strange an arbitrary lawgiver, if His authority is not heteronomous but theonomous, ontological presuppositions are accepted. Theonomous ethics include ontology. And they also verify the ontological foundations on which they rest. #RandolphHarris 10 of 23

The ontological statements about the nature of love, power, and justice are verified if they are about to solve the otherwise insoluble problems of the ethics of love, power, and justice. To show that his is the case we must consider the ethical functions of love, power, and justice in the spheres of personal relations, of social institutions and of the holy. In the first sphere, justice is leading, in the second sphere, power, and in the third sphere, love. However, all three principles are effective in each sphere. And the sphere of the holy is a quality in the other spheres, and only in some respects a sphere of its own. So we shall speak first of justice, love, and power in human relations, then of power, justice, and love in social institutions, then of love, power, and justice in relation to the holy. Our treatment of the Fall is superior to many others in trying to meet the philosophers half way. It duly recognizes that philosophical intuition opens insights into sin. It happily borrows from psychology its description of a state before the Fall as dreaming innocence, distinguished from awakeness and from experience. However, the dreaming innocence is not anterior to a subsequent event which would give the acquired knowledge of good and evil. It is the psychological background of all human acts. #RandolphHarris 11 of 23

Human actions mark a passage from the dreaming innocence of one who has not been subjected to the conditions of human existence to the wide-awake experience of humans in existence. In other words, the state before the Fall corresponds, in mythological language, to what philosopher call essence. The choice between good and evil corresponds to existence itself. This leap from essence to existence ins universal fact, but is not a fact distinct from creation. Every human being, by the very fact that one is created, is in existence. As such one is in a state of wide-awake experience; one has the experiential knowledge of good and evil as soon as one is able to act humanly. Original sin is not original in the sense that the first man sinned and that from this we derived the fact that we are born sinners. The notion of a moment in time in which humans and nature were changed from good to evil is absurd, and it has no foundation in experience or revelation. There is a danger of this identification of sin and creation; critics has voiced the justified fear that sin may become a rational necessity. The Fall of man is the transition from uncreated essence, or non-being, to created existence, or being. This happens to every human. #RandolphHarris 12 of 23

Every person is caught in the following tragedy: no exercise of one’s faculties is possible without the experience of estrangement from one’s essence in God, that is, without sin. Now, the trouble with this is that it certain is not the meaning of Revelation. That a theologian should argue against the Fall as a primordial catastrophe of the human race on the basis that it has no foundation in experience is disconcerting, for no supporter of this classical Christian belief has ever claimed that we have experience t. It would be as absurd to base the Fall of the First Man on present-day experience as it would be childish to deny that Fall arguing from the absence of a direct experience of it by humankind today. The original Fall has no foundation in revelation. It is significant that the account is exclusively based on Genesis and on the story of Adam and Eve’s eating of the forbidden fruit in the Garden of Eden. Yet it is recognized by exegetes that if Genesis tells a story of the first sin, it does not speak of transmission of that sin. The Old Testament had no notion of original sin as taught by Christianity. It has no notion of the sin of Adam and that of his descendants, imitating their forefathers, have also sinned, but it never suspected that there could be a causal link between Adam’s sin and man’s being born in sin. #RandolphHarris 13 of 23

On the contrary, rabbinical tradition taught, and still teaches the humans are born without sin. It is not on Genesis, but on St. Paul, that the Christian view is founded. “As the fault of one has brought condemnation of all humans, so the righteousness of one brings on all a lifegiving righteousness,” reports Romans 5.18. St. Paul knows the Fall in the light of the Redemption. They are two correlative events. The historicity of Redemption stands facing the historicity of the Fall. One who would deny the latter would by implication negate the former. These words are not obscure: that several are justified through the obedience of Christ, as they have been constituted sinners through the disobedience of Adam; and accordingly, that just as Adam, enfolding us in his ruin, has caused our perdition, likewise Christ brings us back to salvation through his grace. I do not think that a longer proof is needed in such a clear light of truth. Whereas the contents of the personal unconscious are acquired during the individual’s lifetime, the contents of the collective unconscious are invariably archetypes that were present from the beginning. Their relation to the instincts has been discussed elsewhere. #RandolphHarris 14 of 23

The archetypes most clearly characterized from the empirical point of view are those which have the most frequent and the most disturbing influence on the ego. These are the shadow, and the anima, the animus. The most accessible of these, and the easiest to experience, is the shadow, for its nature can in large measure be inferred from the contents of the personal unconscious. The only exceptions to this rule are those rather rare cases where the absolute qualities of the personality are repressed, and the ego in consequence plays an essentially negative or unfavourable role. The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involved recognizing the dark aspects of the personality are present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meets with considerable resistance. Indeed, self-knowledge as a psychotherapeutic measure frequently requires much painstaking work extending over a long period. Closer examination of the morbid characteristics—that is, the inferiorities constituting the shadow—reveals that they have an emotional nature, a kind of autonomy, and accordingly an obsessive or, better, possessive quality. #RandolphHarris 15 of 23

Emotion, incidentally, is not an activity of the individual but something that happens to one. Affects occur usually where adaption is weakest, and at the same time they reveal the reason for its weakness, namely a certain degree of inferiority and the existence of a lower level of personality. On this lower level with its uncontrolled or scarcely controlled emotions one behaves more or less like a primitive, who is not only the passive victim of one’s effects but also singularly incapable of moral judgment. Although, with insight and good will, the shadow can to some extent be assimilated into the conscious personality, experience shows that there are certain features which offer the most obstinate resistance to moral control and prove almost impossible to influence. These resistances are usually bound up with projections, which are not recognized as such, and their recognition is a moral achievement beyond the ordinary. While some traits peculiar to the shadow can be recognized without too much difficulty as one’s own personal qualities, in this case both insight and good will are unavailing because the cause of the emotion appears to lie, beyond all possibility of doubt, in the other person. No matter how obvious it may be to the neutral observer that it is a matter of projections, there is little hope that the subject will perceive this oneself. #RandolphHarris 16 of 23

One must be convinced that one throws a very long shadow before one is willing to withdraw one’s emotionally-toned projections from the objects. Let us suppose that a certain individual shows no inclination whatever to recognize one’s projections. The projection-making factor then has a free hand and can realize its object—if it has one—or bring about some other situation characteristic of its power. As we know, it is not the conscious subject but the unconscious which does the projecting. Hence one meets with projections, one does not make them. The effect of projection is to isolate the subject from one’s environment, since instead of a real relation to it there is now only an illusory one. Projections change the World into the replica of one’s own unknown face. In the last analysis, one dreams a World whose reality remains forever unattainable. The resultant sentiment d’incompletude and still worse feeling of sterility are in their turn explained by projection as the malevolence of the environment, and by means of this vicious circle the isolation intensified. The more projections are thrust in between the subject and the environment, the harder it is for the ego to see through its illusion. #RandolphHarris 17 of 23

A forty-five-year-old patient who had suffered from a compulsion neurosis since he was twenty and had become completely cut off from the World said to me: “But I can never admit to myself that I have wasted the best twenty-five years of my life.” We can all blame Adam for or problems or recognize that Jesus is or Redeemer. It is often tragic to see how blatantly a person bungles one’s own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in oneself, and now one continually feeds it and keeps it going. Not consciously, of course—for consciously one is engaged in bewailing ad cursing a faithless World that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil one’s World. And what is being spun is a cocoon, which in the end will completely envelop one. One might assume that projections like these, which are so very difficult if not impossible to dissolve, like being caught in Satan’s web of sins, would belong to the realm of the shadow—that is, to the negative side of the personality. This assumption becomes untenable after a certain point, because the symbols that then appear no longer refer to the same but to the opposite gender, in a man’s case to a woman and vice versa. #RandolphHarris 18 of 23

The source of projections is no longer the shadow—which is always of the same gender as the subject—but a contrasexual figure. Here we met the animus of a woman and the anmia of a man, two corresponding archetypes whose autonomy and unconsciousness explain the stubbornness of their projections. Though the shadow is a motif as well known to mythology as anima and animus, it represents first and foremost the personal unconscious, and its content can therefore be made conscious without too much difficulty. In this it differs from anima and animus, for whereas the shadow can be seen through and recognized fairly easily, the anima and animus are much further away from consciousness and in normal circumstances are seldom if ever realized. With a little self-criticism one can see through the shadow—so far as its nature is personal. However, when it appears as an archetype, one encounters the same difficulties as with anima and animus. In other words, it is quite within the bounds of possibility for humans to recognize the relative evil of their nature, but it is a rare and shattered experience for one to gaze into the face of absolute evil. The stem of Jesse (Christ) will judge in righteousness—the knowledge of God will cover the Earth in the Millennium—the Lord will raise an ensign and gather Israel—Compare Isaiah 11. About 559-545 before Christ. #RandolphHarris 19 of 23

“And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall makes him quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. However, with righteousness shall he judge the poor, and reprove with equity for the meek of the earth and he shall smite the Earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reigns. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain, for the Earth shall be full of the knowledge of the Lord, as the waters cover the sea. #RandolphHarris 20 of 23

“And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious. And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the Earth. The envy of Ephraim also shall depart, and the adversaries of Judah shall be cut off; Ephraim also shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. However, they shall fly upon the shoulders of the Philistines towards the west; they shall spoil them of the east together; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind he shall shake his hand over the river, and shall smite it in the seven streams, and make humans go over dry shod. And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt,” reports 2 Nephi 21.1-16. #RandolphHarris 21 of 23

Lord God, of might inconceivable, of glory incomprehensible, of mercy immeasurable, of benignity ineffable; do Thou, O Master, look down upon us in Thy tender love, and show forth, towards us and those who pray with us, Thy rich mercies and compassions. O God, Thou art very great, my lot is to approach Thee with Godly fear and humble confidence, for Thy condescension equals Thy grandeur, and Thy goodness is Thy glory. I am unworthy, but Thou dost welcome; guilty, but Thou art merciful; indigent, but Thy riches are unsearchable. Thou hast sown boundless compassion towards me by not sparing Thy Son, and by giving me freely all things in him; this is the foundation of my hope, the refuge of my safety, the new and living way to Thee, the means of that conviction of sin, brokenness of heart, and self-despair, which will endear to me the gospel. Happy are they who are Christ’s, in Him at peace with Thee, justified from all things, delivered from coming wrath, made heirs of future glory; give me such deadness to the World, such love to the Saviour, such attachment to his house, such devotedness to his service, as proves me a subject of his salvation. My every part of my character and conduct make a serious and amiable impression on others, and impel them to ask the way to the master. #RandolphHarris 22 of 23

Let to no incident of life, pleasing or painful, injure the prosperity of my soul, but rather increase it. Please send me Thy help, for thine appointments are not meant to make me independent of Thee, and the best means will be vain without super-added blessings. The self-actualized may tell of truth, as one knows it, by refraining from speech and entering the Stillness. However, if one’s interlocutors have not been preciously prepared to understand what lies behind one’s silence, they may not benefit by it. Serving humanity in one’s secret way, drawing benediction for all from this divine source, it would seem to be an unrequited activity; but one is included as recipient and beneficiary. Some come to illuminate, not to instruct. Some who have attained true wisdom make no special attempt to communicate it through speech or writing, or to express it in action. Does this mean the World never benefits from them, as it benefits by the existence and work of even the humblest primary school teacher? It does not. For their contribution, though quite noiseless, is not at all valueless. It is to let the silent influence of their presence among us touch those who can receive it, even though they do so unwittingly. Business underlies everything in our national life, including our spiritual life. Witness the fact that in the Lord’s Prayer, the first petition is for daily bread. No one can worship God or love one’s neighbour on an empty stomach. #RandolphHarris 23 of 23

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Truth Shall March–We Shall Not, I Believe, be Obliged to Alter Our Policy of Watchful Waiting!

May 13, 2020 1:11 am

I do not divine the World into the weak and the strong, or the success and the failures, those who make it and those who do not. I divine the World into learners and non-learners. We live under a government of humans and morning newspapers. However, one, on God’s side is a majority. The gulf that exists between partners may be due to old hurts. Pierce Thorndyke III and Bianca Dupree-Thorndyke have been married for fifteen years, have worked out many difficulties due to differing religious and cultural backgrounds, and their relationship now seems quite stable. Yet in an interview she reveals that she has held back much of her affection, and is not now freely giving toward him, because of an old resentment. During the early years of marriage, Bianca felt she did 90 percent of the giving, Pierce 10 percent. She has never talked out her resentment, and has carried evidence of this old scar into her present relationship with him. Both of them are now sad that she did not express her feelings much earlier—the partnership might have been much improved. Another effect is that communication becomes more open, more real, with more mutual listening. One can sometimes see the exact moment in which this process is taking place. #RandolphHarris 1 of 22

In a couples group a husband and wife were constantly attacking each other. The group tried to help them to listen more, to express their own feelings, not their judgments. The husband seemed to absorb something of this, and took the risk of stating, rather poignantly, the trap he felt he was in. The moment he ceased speaking, his wife took off in her attack on his motives and his behaviour toward her. The facilitator interrupted her, “Did you hear what your husband was trying to tell you?” “Of course I did.” The facilitator said, “Would you just tell him the essence of what he said, so that he know you heard him?” She fell silent, obviously searching her memory. She began to look very embarrassed. Finally she said to her husband, in the softest voice she had used since the group began, “What did you say?” It was the beginning of more listening. In the climate of a person-centered approach the partners come to recognize the value of separateness. Larke and Radley, a wealthy couple with a seemingly happy marriage, had all the external trappings imaginable. Both were well educated. Eighteen years earlier, Radley, a student at Harvard Law School, meets Larke Tanner at an auction in Nantucket, were they bid on the same antique. Radley Rose chats Larke up and they become friends. #RandolphHarris 2 of 22

When Larke misses her ferry home, the two end up spending the night together. Things went well for them. Eventually the two marry and have two children and settle an opulent suburban home, in Cresleigh Ranch, and own impressive new Ultimate Driving Machine. They did everything together, and over the years, the Roses grow richer. Everyone regarded theirs as a very successful marriage. Inwardly they both found the marriage uninteresting and frustrating. They were disillusioned and angry—at each other, but especially at life. They attended a couples group, and began to realize that they had stopped growing when they married, and more important, that they were not communicating. Finally Radley risked revealing himself and told Larke of the affairs he had been having Empress, Fifi, Jett, Jillian, Nikki Darling, and Tara Belle. Larke was frightened and jealous. She had assumed that there was security in her World, and now that World had collapsed. Her marriage was out of control, and she was very threatened. However, even in her fright there was a dawning realization, “If he can separate, perhaps I can too.” She became much more open in the group, and hence was seen as more lovable. Yet, to see that she was lovable in the eye of the group members was scary to Radley. He in his turn felt threatened and hurt. #RandolphHarris 3 of 22

However, his courage in being open about his affairs led Larke to be more courageous. Soon they were talking all night, each discovering new and interesting facets of the other. More and more each became aware of their separateness. They now can permit each other to date and pursue other relationships. Larke especially has dropped her “nice” image and become more of a real self, a self in which she feels much more confidence. For Larke and Radley both, a growth-promoting climate has meant a complete alteration in the politics of their marriage. No longer are they controlled by society’s expectations—that they must do everything together, must follow a conventional pattern, must submerge their lives in each other. They are becoming unique and separate persons, pursuing differing paths, and bound together by communication and mutual love, not by some imagined conventional pattern from outside. Another result such a climate is that the woman’s growing independence is recognized as valuable in the relationship. This is another example of the separateness we have just been noting, but it is such an important part of modern partnership that it deserves special mention. Troy Jeffries recently experienced what he called a “blockbuster” in his marriage. He has been preoccupied with his work. Bianca has carried the difficult task of raising their son, not without buried resentment. #RandolphHarris 4 of 22

As Bianca’s time became more free with the passing years, she returned to the university for further education, being exposed to several person-centered influences. She decided that she wanted to take a professional position in the town where they had formerly lived. She told Troy, but he simply could not take it seriously. When it did hit home that she meant it and that he would either have to give her up or change jobs himself, it was, as he says, a “blockbuster.” The family discussions were heated, and Bianca fortunately talked out some of her resentment, becoming more willing to make accommodation. However, the family is moving, Troy is changing jobs, and the dynamics of their relationship has altered dramatically. Troy has more respect for his wife; he seems more clearly the role he has played of being married to his job; and the ability of each of them to share their feelings has been markedly increased. Even in regard to their relationship in the pleasures of the flesh, which have never been ideal, there is more communication and hope. Part of the problem is that successful intimacy in pleasures of the flesh has been difficult when Bianca has been harbouring a buried resentment toward her husband. The problem of where to live, when both husband and wife are working and have attractive opportunities in different communities, is an increasing one. #RandolphHarris 5 of 22

Solving marital differences demands the utmost of shared feelings, exploration of all the options, and willingness to reach a solution that may not be ideal for either. Such problems are certain to occur more frequently as marriage is seen as an equalitarian partnership, with each spouse being respected as able to make important choices. However, negotiation implies that something negative is happening to both side in order to reach a mutual agreement that also accommodates the demands of both parties. This new trend is often especially threatening to the husband of the developing professional woman. Her increased independence makes him feel unneeded as a provider, his old role. There is always the possibility that she may earn more than he. Where both are in the same or similar professions, competition becomes implicit in their relationship. As a consequence the quality of their pleasures of the flesh, the degree to which each is growing, the extent to which they are developing mutual interests—all of these become far more important than in conventional marriages. Inevitably, in person-centered situation, there is increasing recognition of the importance of feelings, as well as reason, of emotions as well as intellect. A feeling is an emotionally tinged experience, together with its personal meaning. #RandolphHarris 6 of 22

Thus, a feeling includes the emotion but also the cognitive content of the meaning of that emotion in its experiential context. [They are] experienced inseparably in the moment. Including as it does both emotion and meaning, feeling is the broader term. The stress that recent centuries have placed upon reason, thinking, and rationality is the attempt to divorce the two actually inseparable components of experience, to the detriment of our humanity. This divorce of reason from feeling is one of the first myths to disappear in a person-centered approach. Individuals find themselves communicating with their whole beings, expressing their experiences, not some desiccated intellectual representation of them. This is one of the major reason why a person-centered approach has been so valuable to married couples and those living together in relationships. “Pure” reason and “objective” evaluation are not a basis on which two human beings can effectively live together. It means that they are attempting to exclude half of their experience (and perhaps the most important half) from their communication. Through intensive groups, student-centered classes, books, couples groups, and other sources more and more persons are learning the folly of such pseudo-communicate themselves as they are. #RandolphHarris 7 of 22

I will not attempt to deal here with the ways in which such real communication can be thwarted by jargon or by an encounter-group ritual. “I want to know what you really feel,” can be as much a pseudo-communication as any other, if it is not based on what the speaker is experiencing at the moment. Our American culture has been so corrupted by the fictional TV News media that anything can be turned into a “gimmick.” There is no doubt that this has often happened in the encounter groups and in the training of parents to be “real.” These false notes do not, however, change the importance of true communication, which is also on the increase. Exposure to a person-centered approach means that there is a thrust toward the experiencing of greater mutual trust, personal growth, and shared interests. The partners tend to develop more trust in each other as they are more real with each other. Being more real, they take more risks in being open, and thus enhance their growth as persons. As they communicate more deeply, they are likely to discover, and to wish to develop, more interest that they do or can share. #RandolphHarris 8 of 22

Experience in a person-centered psychological atmosphere has another result. Roles, and role expectations, tend to drop away and are replaced by the person, choosing her own way of behaving. Here are the expected roles of the male in the partnership. The man is head of the family. He is the sole provider. He is the stronger, the superior individual in the pair (and most women let their husbands believe this because they want a happy marriage and a confident man), though helped by “the little woman.” His life is governed by intellect, not by emotion. He alone may occasionally have need of an “affair.” He takes the lead in pleasures of the flesh. He is the stern disciplinarian of his children. All these roles and expectations collapse in a person-centered experience. The focus becomes the man as an individual person—human, fluctuating, behaving in the light of his immediate feelings and his long-range goals. The expectations for the woman are likewise open to challenge. The wife is submissive to her husband. She finds complete satisfaction in her home and children. She doe all the task of making and keeping a home happy, healthy, clean and fresh. She is the nest-builder. In comparison with her husband she is physically not as strong and usually allows him to act as ultimate authority. #RandolphHarris 9 of 22

The woman of the house plays an important role, she is capable of feelings, but usually what the husband says is the rule of law. She subordinates her interest to those of her spouse. Her pleasures of the flesh are usually subdued. She is not to engage in extramarital pleasures of the flesh. Again, the behaviour that is expected in playing these roles collapses in an encounter group or in person-centered therapy or in women’s consciousness-raising group. The individual woman emerges, with a sharply defined personality that is hers alone, behaving in the way that suits her needs and her choices. The sociological role loses its force in a person-centered experience. The male and female roles are rarely put forward so bluntly in today’s culture. They have already been weakened by social forces. However, we find them implicit in our social structure. Why are men paid more than women for the same job? Why are women permitted to weep when hurt, but not men? These roles are still very much alive and functioning, even though weakened. However, they lose their force completely in a person-centered encounter group. Here we find a man weeping, and a woman with the strength to help him find his way out of sorrow. Here we find a man who feels secure only in his present nest, with an adventurous wife to takes steps to a new life. #RandolphHarris 10 of 22

We find all of the usual role expectations being contradicted in the experience of men and women struggling to be their own experiencing. This leads to behaviour that is sometimes in line with role expectations, and sometimes not, but at no time is the behaviour governed by the role the person is expected to play. There is a more realistic appraisal of the needs each can meet in the other. When a man is thinking of his partner as a person, it becomes apparent that it is most unlikely that he can meet all of her needs—social, in pleasures of the flesh, emotional, intellectual. With equal force it strikes the woman that she cannot be everything to this man. When we are thinking not just of today but of years of being together, these statements become especially true. So it become only realistic to recognize that each partner will need to grant the other more living space for outside interests, outside relationships, time alone—all of the elements that enrich life. This in no way contradicts the continuing search for a wider and deeper mutual life. It simply means that, as Pierce and Bianca learned, they do not have to do everything together. Experiencing that greater freedom leads them to a more rewarding life together. #RandolphHarris 11 of 22

A general disturbance is symptomatic and relevant here and is known as inertia. Patients suffering from it sometimes accuse themselves of being lazy, but actually they cannot be lazy and enjoy it. They may have a conscious aversion to effort of any kind, and may rationalize it by saying tat it is up to others to carry out the “details”—that is, do the work. The aversion to effort may also appear as a fear that effort would be injurious to them. This fear is understandable in view of the fact that they know they tire easily; and it may be enhanced by the advice of physicians who take the exhaustion at its face value. Neurotic inertia is a paralysis of initiative action. Generally speaking, it is the result of a strong alienation from self and a lack of goal-direction. Long experience of strained and unsatisfactory effort leaves the neurotic with a fairly pervasive listlessness—although periods of hectic activity sometimes intervene. Of the single contributing factors the most influential are the idealized image and sadistic trends. The very fact of having to make a consistent effort may be felt by the neurotic as humiliating evidence that he is not his idealized image, while the prospect of doing something that might be only mediocre is so deterring that he prefers not to do it at all but perform magnificently in fantasy. #RandolphHarris 12 of 22

The gnawing self-contempt that invariably follows from the image robs him of the assurance that he can do anything worth while, thereby burying as in quicks all incentive and joy in activity. Sadistic trends, particularly in their repressed form (inverted sadism), make a person lean over backward from anything resembling aggression, with the result that a more or less complete psychic paralysis may ensure. Since it covers not only action but feelings as well, general inertia is of particular significance. The amount of energy that is wasted in consequence of unresolved neurotic conflicts is unfathomably great. Since neuroses are ultimately a product of the particular civilization, such a thwarting of human gifts and qualities stands as a serious indictment of the culture in question. Living with unresolved conflicts entails not only a diffusion of energies but also a split in matters of a moral nature—that is, in moral principles and all the feelings, attitudes, and behaviour that bear upon one’s relations with others and affect one’s own development. And as in the case of energies division leads to waste, so in moral question it leads to a loss of moral wholeheartedness, or in other words to an impairment of moral integrity. Such impairment is brought about by the contradictory positions assumed as well as by the attempts to conceal their contradictory nature. #RandolphHarris 13 of 22

Incompatible sets of moral values appear in the basic conflict. Despite all attempts to harmonize them, all of them keep operating. This means, however, that none is or can be taken seriously. The idealized image, for all that it includes elements of true ideals, is essentially a counterfeit, and as difficult for the person oneself or for the untrained observer to distinguish from the real thing as a counterfeit bank note from a valid one. The neurotic, as we have seen, may believe—in good faith—that one follows ideals, may castigate oneself for every apparent lapse, thus giving an impression of over conscientiousness in pursuit of one’s standards; or one may intoxicate oneself with thinking and talking about values and ideals. My assertion that one nevertheless does not take one’s ideals seriously means that they do not have obligating power for one’s life. One applies them when it is easy or useful for one to do so, while at other times one conveniently blots them out. We have seen instances of this in our discussion of blind spots and compartmentalizing—instances that would be inconceivable in the case of persons who took their ideals seriously. Nor if the ideals were genuine could they be thrown overboard as easily as they are—for instance in a person who, again in good faith, claims ardent devotion to a cause, but when exposed to temptation turns a traitor like the mutineers from Mutiny on the Bounty (1935). #RandolphHarris 14 of 22

Closely associated with governing ideas are images that occupy our minds. Images are always concrete or specific, as opposed to the abstractness of ideas, and are heavily laden with feeling. They frequently present themselves with the force of perception and have a powerful emotional and sensuous linkage to governing idea systems. They mediate the power of those idea systems into the real situations of ordinary life. Every idea system is present among us as a life force through a small number of powerful images. In recent American and European history, hair (long, short, skinhead; green, blue, yellow, orange, purple) undershirts (or the absence of burning thereof) flags (and their desecration) rock music, and hipster clothes have provided powerful images and symbols of conflicting idea systems and the attached ways of life. Images sustaining traditional cultural authority—“The Establishment” it was called—have, by contrast, lost power. In many Christian churches today the services have divided into “traditional” and “contemporary,” primarily over imagery and the explosive feelings attached thereto. The guitar and pipe organ are no longer just musical instruments, they are powerful symbols. This is not to say that such divisions are either unimportant or sinful. However, in order to act responsibly in relation to them, one does have to understand what drives such divisions. #RandolphHarris 15 of 22

Jesus Christ of course understood the great significance of images and has, indeed, become one Himself. Intentionally. He also carefully selected an image that brilliantly conveys Himself and His message; the cross. The cross presents the lostness of a person as well as the sacrifice of God and the abandonment to God that brings redemption. No doubt it is the all-time most powerful image and symbol of human history. Need we say he knew what he was doing in selecting it? He planned it all and is also the Master of images. For their own benefit, his followers need to keep the image of the cross vividly present in their mind. However, ideas and images are also a primary stronghold of evil in the human self and in society. They determine how we “take” the things and events of ordinary life. They control the meanings we assign to what we deal with, and they can even blind us to what lies plainly before us. Again, this is seen over and over in biblical and in Christian history, and in human life generally. Their power for evil cannot be overestimated and is constantly at play in most human governments and media organizations. Ideas and images are, accordingly, the primary focus of Satan’s effort to defeat God’s purposes with and for humankind. When we are subject to his chosen ideas and images, he can take nap or holiday. #RandolphHarris 16 of 22

Thus Satan undertook to draw Eve away from God, he did not hit her with a stick, but with an idea. It was with the idea that God could not be trusted and that she must act on her own to secure her own well-being. This is the basic idea back of all temptation: God is presented as depriving us by his commands of what is good, so we think we must take matters into our own hands and act contrary to wat he has said. This image of God leads to our pushing him our of our thoughts, as discussed in previous lectures, and putting ourselves on the throne of the Universe. The condition of the ruined soul and World naturally results. The single most important thing in our mind is our idea of God and the associated images. That our idea of God corresponds as nearly as possible to the true being of God is of immense importance to us. Compared with out actual thoughts about Him, our creedal statements are of little consequence. Our real idea of God may lie buried under the rubbish of conventional religious notions and may require an intelligent and vigorous search before it is finally unearthed and exposed for what it is. Only after an ordeal of painful self-probing are we likely to discover what we actually believe about God. A right conception of God is basic not only to systematic theology but to practical Christian living as well. #RandolphHarris 17 of 22

It is to worship what the foundation is to the temple; where it is inadequate or out of plumb the whole structure must sooner or later collapse. I believe there is scarcely an error in doctrine or a failure in applying Christian ethics that cannot be traced finally to imperfect and ignoble thoughts about God. The destruction of Assyria is a type of the destruction of the wicked at the Second Coming—few people will be left after the Lord comes again—the remnant of Jacob will return in that day—compare Isaiah 10. About 559-545 Before Christ. “Wo unto them that decree unrighteous degrees, and that write grievousness which they have prescribed; to turn away the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And that will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still. O Assyrian, the rod of mine anger, and the staff in their hand is their indignation. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like mire of the streets. #RandolphHarris 18 of 22

“Howbeit he meaneth not so, neither doth his heart think so; but in his heart it is to destroy and cut off nations not a few. For he saith: Are not my princes altogether kings? Is not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as Damascus? As my hand hath founded the kingdoms f the idols, and whose graven images did excel them of Jerusalem and of Samaria; shall I not, as I have done unto Samaria and her idols, so to do to Jerusalem and to her idols? Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. For he saith: By the strength of my hand and by my wisdom I have done these things; for I am prudent; and I have moved the borders of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man; and my hand hath found as a nest the riches of the people; and as one gathereth eggs that are left have I gathered all the Earth; and there was none that moved the wings, or opened the mouth, or peeped. Shall the ax boast itself against him that heweth therewith? Shall the saw magnify itself against him that shaketh it? As if the rod should shake itself against them that lift it up itself as if it were not wood! #RandolphHarris 19 of 22

“Therefore shall the Lord, the Lord of Hosts, send among his fat ones, leanness; and under his glory he shall kindle a burning like the burning of a fire. And the light of Israel shall be for a fire, and his Holy One for a flame, and shall burn and shall devour his thorns and his briers in one day; and shall consume the glory of his forest, and of his fruitful field, both soul and body; and they shall be as when a standard-bearer fainteth. And the rest of the trees of his forest shall be few, that a child may write them. And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them, but shall stay upon the Lord, the Holy One of Israel, in truth. The remnant shall return, yea, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return; the consumption decreed shall overflow with righteousness. For the Lord God of Hosts shall make a consumption, even determined in all the land. Therefore, thus saith the Lord God of Hosts: O my people that dwellest in Zion, be not afraid of the Assyrian; he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. For yet a very little while, and the indignation shall cease, and mine anger in their destruction. #RandolphHarris 20 of 22

“And the Lord of Hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb; and as his rod was upon the sea so shall he lift it up after the manner of Egypt. And it shall come to pass in that day that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages. They are gone over the passage; they have taken up their lodging at Geba; Ramath is afraid; Gibeah of Saul is fled. Lift up the voice, O daughter of Gallim; cause it to be heard unto Laish, O poor Anathoth. Madmenah is removed; the inhabitants of Gebim gather themselves to flee. As yet shall he remain at Nob that day; he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of Hosts shall lop the bough with terror; and the high ones of stature shall be hewn down; and the haughty shall be humbled. And he shall cut down the thickets of the forests with iron, and Lebanon shall fall by a might one,” reports 2 Nephi 20.1-34. Holy, Most High, Awful, Who dwellest in the holy place, make us holy, and bring us near to Thee, and cleanse us from all defilement, that we may perform the worship of our fathers in Thy fear; for Thou art He that blesses and hallow all things. #RandolphHarris 21 of 22

Thou Maker and Sustainer of All Things, day and night are tine, Heaven and Earth declare Thy glory; but I, a creature of Thy power and bounty, have sinned against Thee by resisting the dictates of conscience, the demands of Thy law, the calls of Thy gospel; yet I live under the dispensation of a given hope. Deliver me from Worldly dispositions, for I am born from above and bound for glory. May I view and long after holiness as the beauty and dignity of the soul. Let me never slumber, never lose my assurance, never fail to wear armour when passing through the enemy land. Fit me for every scene and circumstances; stay my mind upon Thee and turn my trials to blessings, that they may draw out my gratitude and praise as I see their design and effects. Render my obedience to Thy will holy, natural, and delightful. Rectify all my principles by clear, consistent, and influential views of divine truth. Let me never undervalue or neglect any part of Thy revealed will. May I duly regard the doctrine and practice of the gospel, prizing its commands as well as its promises. Sanctify me in every relation, office, transaction and condition of life, that if I prosper I may not be unduly exalted, if I suffer I may not be over-sorrowful. Please balance my mind in all varying circumstances and help me to cultivate a disposition that renders every duty a spiritual privilege. Thus may I be content, be a glory to Thee and an example to others. #RandolphHarris 22 of 22

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Well, if I Called the Wrong Number, Why Did You Answer the Phone?

May 12, 2020 12:36 am

All happy families resemble one another, each unhappy family is unhappy in its own way. The aim of education should be to convert the mind into a living fountain and not a reservoir. That which is filled by merely pumping in, will be emptied by pumping out. A social condition is commonly the result of circumstances, sometimes of laws, oftener still of these two causes united; but wherever it exists, it may justly be considered as the source of almost all the laws, the usages, and the ideas, which regulate the conduct of nations: whatever it does not produce, it modifies. It is, therefore, necessary, if we would become acquainted with the legislation and the manners of a nation, to begin by the study of its social condition. The striking characteristic of the social condition the Anglo-Americans is its essential democracy. The first Emigrants of New England.—Their Equality.—Aristocratic Laws introduced in the South.—Period of the Revolution.—Change in the Law of Descent.—Effects produced by this Change.—Democracy carried to its utmost Limits in the new States of the West.—Equality of Education. Many important observations suggest themselves upon the social condition of the Anglo-Americans; but there is one which takes precedence of all the rest. The social condition of the Americas is eminently democratic; this was its character at the foundation of the colonies, and is still more strongly marked at the present day. #RandolphHarris 1 of 19

Great equality existed among the emigrants who settled on the shores of New England The germe of aristocracy was never planted in that part of the Union. The only influence which obtained there was that of intellect; the people were used to reverence certain names as the emblems of knowledge and virtue. Some of their fellow-citizens acquired a power over the rest which might truly have been called aristocratic, if it had been capable of invariable transmission from father to son. This was the state of things to the east of the Hudson: to the southwest of that river, and in the direction of the Floridas, the case was different. In most of the states situated to the southwest of the Hudson some great English proprietors had settled, who had imported with them aristocratic principles and the English law of descent. I have explained the reasons why it was impossible ever to establish a powerful aristocracy in America; these reasons existed with less force to the south west of the Hudson. In the south, one man, assisted by enslaved people, could cultivate a great extent of country: it was therefore common to see rich landed proprietors. However, their influence was not altogether aristocratic as that term is understood in Europe, since they possessed no privileges; and the cultivation of their estates being carried on by slaves, they had no tenants depending on them, and consequently no patronage. #RandolphHarris 2 of 19

Still, the great proprietors south of the Hunsdon constituted a superior class, having ides and tastes of its own, and forming the center of political action. This kind of aristocracy sympathized with the body of the people, whose passions and interests it easily embraced; but it was too weak and too short-lived to excite either love or hatred for itself. This was the class which headed the insurrection in the south, and furnished the best leaders of the American revolution. At the period of which we are now speaking, society was shaken to its center: the people, in whose name the struggled had taken place, conceived the desire of exercising the authority which it had acquired; its democratic tendencies were awakened; and having thrown off the yoke of the mother-country, it aspired to independence of every kind. The influence of individuals gradually ceased to be felt, and custom and law untied together to produce the same result. However, the law of descent was the last step to equality. I am surprised that ancient and modern jurists have attributed to this law a greater influence on human affairs. I understand by the law of descent all the laws whose principal object it is to regulate the distribution of property after the death of its owner. The law of entail is of this number: it certainly prevents the owner from disposing of one’s possession before one’s death; but this is solely with a view of preserving them entire for the heir. #RandolphHarris 3 of 19

It is true that these laws belong to civil affairs: but they ought nevertheless to be placed at the head of all political institutions; for, while political laws are only the symbol of a nation’s condition, they exercise an incredible influence upon its social state. They have, moreover, a sure and uniform manner of operating upon society, affecting, as it were, generations yet unborn. Through their means humans acquire a kind of preternatural power over the future lot of their fellow-creatures. When the legislator has once regulated the law of inheritance, one may rest from one’s labour. The machine once put in motion will go on for ages, and advance, as if self-guided, toward a given point. When framed in a particular manner, this law unites, draws together, and advance, as if self-guided, toward a given point. When framed in a particular manner, this law unites, draws together, and vests property and power in a few hands: its tendency is clearly aristocratic. On opposite principles its action is still more rapid; it divides, distributes, and disperses both property and power. Alarmed by the rapidity of its progress, those who despair of arresting its motion endeavour to obstruct by difficulties and impediments; they vainly seek to counteract its effect by contrary efforts; but it gradually reduces or destroys every obstacle, until by its incessant activity the bulwarks of the influence of wealth are grounded down to the fine and shifting sand which is the basis of democracy. #RandolphHarris 4 of 19

When the law of inheritance permits, still more when it decrees, the equal division of a father’s property among all his children, its effects are of two kinds: it is important to distinguish them from each other, although they tend to the same end. In virtue of law of partible inheritance, the death of every proprietor brings about a kind of revolution in property: not only do one’s possessions change hands, but their very nature is altered; since they are parceled into shares, which become smaller and smaller at each division. This is the direct, and, as it were, they physical effect of the law. It follows, then, that in countries where equality of inheritance is established by law, property, and especially landed property, must have a tendency to perpetual diminution. The effects, however, of such legislation would only be perceptible after a lapse of time, if the law was abandoned to its own working; for supposing a family to consist of two children (and in a country peopled as France is, the average number is not above three), these children, sharing among them the fortune of both parents, would not be poorer than their father or mother. However, the law of equal division exercises its influence not merely upon the property itself, but it affects the minds of the heirs, and brings their passion into play. These indirect consequences tend powerfully to the destruction of large fortunes, and especially of large domains. #RandolphHarris 5 of 19

Among the nations whose law of descent is founded upon the right of primogeniture, landed estates often pass from generation to generation without undergoing division. The consequence of which is, that family feeling is to a certain degree incorporated with the estate. The family represents the estate, the estate the family; whose name, together with its origin, its glory, its power, and its virtues, is thus perpetuated in an imperishable memorial of the past, and sure pledge of the future. When the equal partition of property is established by law, the intimate connexion is destroyed between the family feeling and the preservation of the paternal estate; the property ceases to represent the family; for, as it must inevitably be divided after one or two generations, it has evidently a constant tendency to diminish, and must in the end be completely dispersed. The sons of the great landed proprietor, if they are few in number, of it fortune befriend them, may indeed entertain the hope of being as wealthy as their father, but not that of possessing the same property as he did; their riches must necessarily be composed of elements different from his. Now, from the moment when you divest the land-owner of that interest in the preservation of his estate which he derives from association, from tradition, and from family pride, you may be certain that sooner or later he will dispose of it; for there is a strong pecuniary interest in favour of selling, as floating capital produces higher interest than real property, and is more readily available to gratify the passions of the moment. #RandolphHarris 6 of 19

Great landed estates which have once been divided, never come together again; for the small proprietor draws from his land a better revenue in proportion, than the large owner does from his; and of course he sells it at a higher rate. (I do not mean to say that the small proprietor cultivates his land better, but he cultivates I with more ardour and care; so that he makes up by his labour for his want of skill.) The calculations of gain, therefore, which decided the rich man to sell his domain, will still more powerfully influence him against buying small estates to unite them into a large one. What is called family pride is often founded upon an illusion of self-love. A man wishes to perpetuate and immortalize himself, as it were, in his great-grandchildren. Where the esprit de famille ceases to act, individual selfishness comes into play. When the idea of family becomes vague, indeterminate, and uncertain, a man thinks of his present convenience; he provides for the establishment of the succeeding generation, and no more. Either a man gives up the idea of perpetuating his family, or at any rate he seeks to accomplish it by other means than that of a landed estate. Thus not only does the law of partible inheritance render it difficult for families to preserve their ancestral domains entire, but it deprives them of the inclination to attempt it, and compels them in some measure to co-operate with the law in their own extinction. #RandolphHarris 7 of 19

The law of equal distribution proceeds by two methods: by acting upon things, it acts upon persons; by influencing persons, it affects things. By these means the law succeeds in striking at the root of landed property, and dispersing rapidly both families and fortunes. (Land being the most stable kind of property, we find, from time to time, rich individuals who are disposed to make great sacrifices in order to obtain it, and who willingly forfeit a considerable part of their income to make sure of the rest. However, these are accidental cases. The preference for landed property is no longer found habitually in any class but among the poor. The small land-owner, who has less information, less imagination, and fewer passion, than the great one, is generally occupied with the desire of increasing his estate; and it often happens that by inheritance, by marriage, or by the chances of trade, he is gradually furnished with the means. Thus, to balance the tendency which leads men to divide their estates, there exists another, which incites them to add to them. This tendency, which is sufficient to prevent estates from being divided ad infinitum, is not strong enough to create great territo rial possessions, certainly not to keep them up in the same family.) Most certainly it is not for us, Frenchmen of the nineteenth century, who daily behold the political and social changes which the law of partition is bringing to pass, to question its influence. #RandolphHarris 8 of 19

It is perpetually conspicuous in our country, overthrowing the walls of our dwellings and removing the landmarks of our fields. However, although it has produced great effects in France, must still remains for it to do. Our recollections, opinions, and habits, present powerful obstacles to progress. In the Untied States of America it has nearly completed its work of destruction, and there we can best study its results. The English laws concerning the transmission of property were abolished in almost all the states at the time of the revolution. The law of entail was so modified as not to interrupt the free circulation of the property. The first having passed away, estates began to be parceled out; and the change became more and more rapid with the progress of time. At this moment, after a lapse of little more than sixty years, the aspect of society is totally altered; the families of the great landed proprietors are almost all commingled with the general mass. In the state of New York, which formerly contained many of these, there are but two who still keep their heads above the stream; and they must shortly disappear. The sons of these opulent citizens have become merchants, lawyers, or physicians. Most of them have lapsed into obscurity. The last trace of hereditary tanks and distinctions is destroyed—the law of partition has reduced all to one level. #RandolphHarris 9 of 19

I do not mean that there is any deficiency of wealthy individuals in the United States of America; I know of no country, indeed, where the love of money has taken stronger hold on the affections of men, and where a profounder contempt is expressed for the theory of the permanent equality of property. However, wealth circulates with inconceivable rapidity, and experience shows that it is rare to find two succeeding generations in the full enjoyment of it. This picture, which may perhaps be thought overcharged, still gives a very imperfect idea of what is taking place in the new states of the west and southwest. At the end of the last century a few bold adventurers began to penetrate into the valleys of the Mississippi, and the mass of the population very soon began to move in that direction: communities unheard of till then were seen to emerge from their wilds: states, whose names were not in existence a few years before, claimed their place in the American Union; and in the western settlements we may behold democracy arrived at its utmost extreme. In these states, founded off hand, and as it were by chance, the inhabitants are but of yesterday. Scarcely known to one another, the nearest neighbours are unaware of each other’s history. #RandolphHarris 10 of 19

In this part of the American continent, therefore, the population has not experienced the influence of great names and great wealthy, not even that of natural aristocracy of knowledge and virtue. None are there to wield that respectable power which men willingly grant to the remembrance of a life spent in doing good before their eyes. The new states of the west are already inhabited; but society has no existence among them. It is not only the fortunes of men which are equal in America; even their acquirements partake in some degree of the same uniformity. I do not believe there is a country in the World where, in proportion to the population, there are so few uninstructed, and at the same time so few learned individuals. Primary instruction is within the reach of everybody; superior instruction is scarcely to be obtained by any. This is not surprising; it is in fact the necessary consequence of what we have advanced above. Almost all the Americans are in easy circumstances, and can therefore obtain the first elements of human knowledge. In America there are comparatively few who are rich enough to live without a profession. Every profession requires an apprenticeship, which limits the time of instruction to the early years of life. At fifteen they enter upon their calling, and thus their education ends at the age wen ours begins. #RandolphHarris 11 of 19

Whatever is done afterward, is with a view to some special and lucrative object; a science is taken up as a matter of business, and the only branch of it which is attended to is such as admits of an immediate practical application. What is meant by the remark, that “at fifteen they enter upon a career, and thus their education is very often finished at the epoch when ours commences,” is not clearly perceived. Our professional men enter upon their course of preparation for their respective professions, wholly between eighteen and twenty-one years of age. Apprentices to trades are bound out, ordinarily, at fourteen, but what general education they receive is after that period. Previously, they have acquired the mere elements of reading, writing, and arithmetic. However, it is supposed there is nothing peculiar to America, in the age at which apprenticeship commences. In England, they commence at the same age, and it is believed that the same thing occurs throughout Europe. It is feared that the author has not expressed himself with his usual clearness and precision. In American most of the rich men were formerly poor: most of those who now enjoy leisure were absorbed in business during their youth; the consequences of which is, that when they might have had a taste for study they had no time for it, and when the time is at their disposal they have no longer the inclination. #RandolphHarris 12 of 19

There is no class, then, in America in which the taste for intellectual pleasures is transmitted with hereditary fortune and leisure, and by which the labours of the intellect are held in honour. Accordingly there is an equal want of the desire and the power of application to these objects. A middling standard is fixed in America for human knowledge. All approach as near to it as they can; some as they rise, others as they descend. Of course, an immense multitude of persons are to be found who entertain the same number of ideas on religion, history, science, political economy, legislation, and government. The gifts of intellect proceed directly from God, and man cannot prevent their unequal distribution. However, in consequence of the state of things which we have here represented, it happens, that although the capacities of men are widely different, as the Creator has doubtless intended they should be, they are submitted to the same method of treatment. In American the aristocratic element has always been feeble from its birth; and if at the present day it is not actually destroyed, it is at any rate so completely disabled that we can scarcely assign to it any degree of influence in the course of affairs. #RandolphHarris 13 of 19

The democratic principle, no the contrary, has gained so much strength by time, by events, and by legislation, as to have become no only predominant but all-powerful. There is no family or corporate authority, and it is rare to find even the influence of individual character enjoy any durability. American, then, exhibits in her social state a most extraordinary phenomenon. Men are there seen on a greater equality in point of fortune and intellect, or in other words, more equal in their strength, than in any other country of the World, or, in any age of which history has preserved the remembrance. The political consequences of such a social condition as this are easily deducible. It is impossible to believe that equality will not eventually find its way into the political World as it does everywhere else. To conceive of men remaining forever unequal upon one single point, yet equal on all others, is impossible; they must come in the end to be equal upon all. Now I know of only two methods of establishing equality in the political World: Every citizen must be put in possession of one’s rights, or rights must be granted to no one. For nations which have arrived at the same stage of social existence as the Anglo-Americans, it is therefore very difficult to discover a medium between the sovereignty of all and the absolute power of one person: and it would be vain to deny that social condition which I have been describing is equally liable to each of these consequences. #RandolphHarris 14 of 19

There is, in fact, manly and lawful passion for equality, which excites men to wish all to be powerful and honoured. This passion tends to elevate the humble to the rank of the great; but there exists also in the human heart a depraved taste for equality, which impels the weak to attempt to lower the powerful to their own level, and reduces men to prefer equality in slavery to inequality with freedom. Not that those nations whose social conditions is democratic naturally despise liberty; on the contrary, they have an instinctive love of it. However, liberty is not the chief and constant object of their desires; equality is their idol: they make rapid and sudden efforts to obtain liberty, and if they miss their aim, resign themselves to their disappointment; but noting can satisfy them excent equality, and rather than lose it they resolve to perish. On the other hand, in a sate where the citizens are nearly on an equality, it becomes difficult for them to preserve their independence against the aggressions of power. No one among them being strong enough to engage singly in the struggle with advantage, nothing but a general combination can protect their liberty: and such a union is not always to be found. From the same social position, then, nations may derive one or the other two great political results; these results are extremely different from each other, but they may both proceed from the same cause. #RandolphHarris 15 of 19

The Angelo-Americans, are the first who, having been exposed to this formidable alternative, have been happy enough to escape the dominion of absolute power. They have been allowed by their circumstances, their origin, their intelligence, and especially by their moral feeling, to establish and maintain the sovereignty of the people. Isaiah speaks messianically—the people in darkness will see a great light—unto us as a child is born—he will be the Prince of Peace and will reign on David’s throne—compare Isaiah 9. About 559-545 Before Christ. “Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations. The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, and increased the joy—they joy before Thee according to the joy in harvest, and as men rejoice when they divide the spoil. For thou hast broke the yoke of his burden, and the staff of his shoulder, the rod of his oppressor. For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. #RandolphHarris 16 of 19

“For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of government and peace there is no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will Perform this. The Lord sent his word unto Jacob and it hath lighted upon Israel. And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and stoutness of heart: the bricks are fallen down, but we will build when hewn stones; the sycamores are cut down, but we will change them into cedars. Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together; the Syrians before and the Philistine behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still. For the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. Therefore will the Lord cut off from Israel head and tail, branch and rush in one day. The ancient, he is the head; and the prophet that teacheth lies, he is the tail. For the leaders of this people cause them to err; and they that are led of them are destroyed. #RandolphHarris 17 of 19

“Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows; for every one of them is a hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still. For wickedness burneth as the fire; it shall devour the briers and thorns, and shall kindle in the thickets of the forests, and they shall mount up like the lifting up of smoke. Through the wrath of the Lord of Hosts is the land darkened, and the people shall be as the fuel of the fire; no person shall spare one’s brother. And one shall snatch on the right hand and be hungry; and one shall eat on the left hand and they shall not be satisfied; they shall eat every person the flesh of one’s own arm—Manasseth, Ephraim; and Ephraim, Manasseh; they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still,” 2 Nephi 19.1-21. O Life-Giving Master, and Bestower of good things, Who hast given unto people the blessed Hope of everlasting life, our Lord Jesus Christ; grant us to perform this Divine service unto Thee in holiness, that we may enjoy the blessedness to come; and being evermore guarded by Thy power, and guided into the light of truth, may continually render unto Thee all glory and thanksgiving. #RandolphHarris 18 of 19

Gracious God, my heart praises Thee for the wonder of Thy love in Jesus; He is Heaven’s darling, but is for me the incarnate, despised, rejected, crucified sin-bearer; in him Thy grace has almost out-graced itself, in him Thy love to rebels has reached its height; O to love Thee with a love like this! My heart is locked, let Thy love be the master key to pen it; O Father, I adore Thee for Thy great love in the gift of Jesus, O Jesus, I bless Thee for resigning Thy life for me, O Holy Spirit, I thank Thee for revealing to me this mystery; Great God, let Thy Son see in me the travail of His soul! Please bring me away from my false trusts to rest in Him, and Him only. Let me no be so callous to his merit as not to love him, so indifferent to His blood as not to desire cleansing. Lord Jesus, Master, Redeemer, Saviour, come and take entire possession of me; this is Thy right by purchase. In the arms of love enfold and subdue my willful spirit. Take, sanctify, use my every faculty. I am not ashamed of my hope, nor has my confidence led me into confusion. I trusted in Thee regarding my innumerable sins, and Thou hast cast them behind my back. When evils encompassed me, I trusted in Thee, and Thou broughtest me out into a wealthy place. I trusted in Thee in an hour of distress, and Thou didst not fail me, though faith trembled. O God of the eternal choice, O God of the restored possession purchased on the tree, O God of the effectual call, Father, Son, Holy Spirit, I adore Thy Glory, honour, majesty, power, dominion forever. #RandolphHarris 19 of 19

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

May 8, 2020 12:24 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Anybody Can Win, Unless there Happens to be a Second Entry—Draw Your Salary Before Spending it!

May 7, 2020 2:00 am

The essence of our effort to see that every child has a chance must be to assure each an equal opportunity, not to become equal, but to become different—to realize whatever unique potential of body, mind and spirit he or she possess. Philosophers generally stipulate that a conception of justice should be held independently of particular social or historical circumstances, or practices, as a necessary condition for objectivity. In the effort to achieve this universality and objectivity, most modern philosophical accounts seek correct normative principles of social life by adopting a strategy of deriving such principles from a hypothetical starting point. Whether called the state of nature, the original position, the moral point of view, the ideal observer, and so on, this hypothetical starting point purportedly escapes the specificity of actual historical circumstances. The starting point aims to remove all natural and social contingency from human life, leaving only its formal and universal elements. Then political theorists can claim to derive the correct conception of the just social order from this universal and formal starting point. As we have seen, however, each account smuggles into the starting point substantive premises derived more or less directly from the theorist’s social circumstances. #RandolphHarris 1 of 19

The theory of the just social order which emerges, then, merely reflects in idealized and systematized form the actual structure of the society in which the theorist dwells. Thus, many writers argue that classic liberalism makes substantive assumptions about human nature (for example, that human beings are essentially acquisitive) which reflect the particular needs of an emergent bourgeois and capitalist social order. This presents us with a dilemma. If one cannot derive a substantive conception of justice from a formal starting point alone, then it appears inevitable that substantive theories must have substantive premises derived from particular social circumstances. Theories do not err in introducing substantive premises into the starting point, since this is logically necessary if they are to arrive at substantive conclusions. Rather, the error lies in presenting these substantive premises as ahistorical and thus claiming that the substantive conception applies across different social and historical circumstances. Most contemporary social theorists conclude from this that the philosophical ideal of a rationally grounded conception of justice independent of particular social circumstances is an unattainable or fanciful hope or scheme, and a dangerous one at that. #RandolphHarris 2 of 19

Many Marxists, for example, argue that the search for correct, rationally grounded, universal principles of justice is illusory. Each social formation has its own normative principles which arise from and serve to reproduce the particular social relations of that society. Juridical forms, and the principles of justice that govern them, are specific to modes of production. There is, moreover, no transhistocial conception of justice by which these social practices can be judged unjust. There can be no “justice in itself” independent of the particular economic forms and social relations which engender and embody particular economic forms and social relations which engender and embody particular conceptions and principles of justice. It follows that any claim to have a universal and objective theory of justice is necessarily ideological; it makes as disinterested truth what really expresses the interests and values of the dominant class. Similarly, many contemporary non-Marxist social scientists regard with scepticism the possibility of arriving at a normative conception of justice that is not a mere reflection of norms actually operative in a society. For much contemporary social science norms exist only as facts: One can give an account of the norms people actually adhere to and follow in a society. #RandolphHarris 3 of 19

One can show their social origins and give a functional account of how they contribute to the maintenance of social integration. No basis exists, however, for saying that some norms are right while others are not. Given the logical problem outlined above, the traditional philosophical search for a rationally grounded theory of justice appears to be illusory. Yet this conclusion leads to undesirable consequences. The thesis of the impossibility of a rationally grounded conception of justice that is more than a mere reflection of actual social circumstances implies the impossibility of rational social criticism. To criticize a set of social circumstances, and to judge them unjust, one should be able to take a sufficient distance from them that they no longer appear normal or inevitable. This seems to imply that one needs some means of transhistocial evaluation. Herbert Marcuse, was a German-American philosopher, sociologist, and political theorist, associated with the Frankfurt School of Critical Theory. He argued that the traditional appeal to normative universals like truth, beauty, freedom and justice serves just its critical function. The projection of universalistic ideas of what ought to be opens up possibilities for thinking, which otherwise would be conditioned by what actually exists. #RandolphHarris 4 of 19

The absence of such philosophical ideals creates the one-dimensional thinking characteristic of contemporary culture. Yet the appeal to universals is necessarily abstract. In the classical philosophical tradition while the motive for the development of an ideal conception of justice may have been critical, the outcome more often than not has been ineffectual. Reflection on the philosophic ideal of just society has most often served as a means of turning one’s back on the real social circumstances and retreating into rarified contemplation. A theory of justice is thus presented with a dilemma. It must provide a means of distancing social criticism from the concrete social conditions under evaluation. The tradition of philosophical criticism has found such a means of distancing only in a priori formal ideal. For a conception of justice to have any substance, however, it must be anchored in the particular social circumstances in which it exists and which it purports to evaluate, and hence be limited in application only to them. So the project of a properly critical theory of justice appears to be contradictory. It must develop a conception of justice independent of particular social circumstances, and yet at the same time derive from particular circumstances and be applicable only to them. I suggest that utilization of the ideal speech situation in what Habermas calls the “model of the suppression of generalizable interests” does just this. #RandolphHarris 5 of 19

Rationalization may be defined as self-deception by reasoning. The common idea that it s primarily used to justify oneself or to bring one’s motives and actions into accord with accepted ideologies is only valid up to a point; the implication there would be that persons living in the same civilization all rationalize along the same lines, whereas actually there is a wide range of individual differences in what is rationalized as well as in the methods employed. That this should be so is only natural if we view rationalization as one way of supporting neurotic attempts to create artificial harmony. In each of the planks of the defensive scaffolding built around the basic conflict, the process can be seen at work. The predominant attitude is strengthened by reasoning—factors that would bring the conflict into sight are either minimized or so remodeled as to fit in with it. How this self-deceptive reasoning assists the streamlining of the personality shows up when one contrasts the complaint type with the aggressive. The former ascribes one’s desire to be helpful to one’s sympathetic feelings, even though strong tendencies to dominate are present; and if these are too conspicuous one rationalizes them as solicitousness. The latter, when one is helpful, firmly denies any feeling of sympathy and lays one’s action entirely to expediency. #RandolphHarris 6 of 19

The idealized image always requires a good deal of rationalization for support: discrepancies between the actual self and the image must be reasoned out of existence. In externalizing, it is brought to bear to prove the relevance of outside circumstances or to show that the traits unacceptable to the individual oneself are merely a “natural” reaction to the behaviour of others. The tendency towards excessive self–control can be so strong that I at one tie counted it among the original neurotic trends. Its function is to serve as a dam against being flooded by contradictory emotions. Though in the beginning it is often an act of conscious will power, in time it usually becomes more or less automatic. Persons who exert such control will not allow themselves to be carried away, whether by enthusiasm, excitement in pleasures of the flesh, self-pity, or rage. In analysis they have the greatest difficulty in associating freely; they will not permit alcohol to lift their spirits and frequently prefer to endure pain rather than undergo anesthesia. In short, they seek to check all spontaneity. This trait is most strongly developed in individuals whose conflicts are fairly out in the open, those who have not taken either of the steps that ordinarily help to submerge the conflicts; clear predominance has not been given to one of the conflicting sets of attitudes, nor has sufficient detachment been developed to put the conflicts out of operations. #RandolphHarris 7 of 19

Such persons are held together merely by their idealized image; and apparently its binding power is insufficient when unaided by one or the other of the primary attempts at establishing inner unity. The image is particularly inadequate when it takes the form of a composite of contradictory elements. The exertion of will power then, consciously or unconsciously, is needed to keep the conflicting impulses under control. Since the most disruptive impulses are those of violence prompted by rage, the greatest degree of energy is directed toward the control of rage. Here a vicious circle is set in motion; the rage, by reason of being suppressed, attains explosive strength, which in turn requires still more self-control is brought to one’s attention one will defend it by pointing to the virtue and necessity of self-control for any civilized individual. What one overlooks is the compulsive nature of one’s control. One cannot help exerting it in he most rigid way and is seized by panic if for any reason it fails to function. The panic may appear as a fear of insanity, which clearly indicates that the function of the control is to ward off the danger of being split apart. Arbitrary rightness has the twofold function of eliminating doubt from within and influence from without. #RandolphHarris 8 of 19

Doubt and indecision are invariable concomitants of unresolved conflicts and can reach an intensity powerful enough to paralyze all action. In such a paralyzing state of doubt, a person is naturally susceptible to influence. When we have genuine convictions we will not be readily swayed; but if all out lives we stand at a crossroad, undecided whether to go in this direction or that, outside agencies can easily be the determining factors, if only temporarily. Moreover, indecision applies not only to possible courses of action but also includes doubts about one-self, one’s rights, one’s worth. All these uncertainties detract from our ability to cope with life. Apparently, however, they are not equally intolerable to everyone. The more a person sees life as a merciless battle, the more will one regard doubt as a dangerous weakness. The more isolated one is and insistent upon independence, the more will susceptibility to foreign influence be a source of irritation. All my observation points to the fact that a combination of predominant aggressive trends and detachment is the most fertile soil for the development of rigid rightness; and the nearer to the surface the aggression, the more militant the rightness. It constitutes an attempt to settle conflicts once and for all by declaring arbitrarily and stick and rigidly that one is invariably right. #RandolphHarris 9 of 19

In a system so governed by rationality, emotions are traitors from within and must be checked by unswerving control. Peace may be attained but it is the peace of the grave. As would be expected, such persona loathe the idea of analysis because it threatens to disarrange the tidy picture. Almost polar to rigid rightness, but likewise an effective defense against it the recognition of conflicts, is elusiveness. Patients inclined toward this kind of defense often resemble those characters in fairy tales who when pursued turn into fish (The Little Mermaid); if not safe in this guise, they turn into deer (Bambi); if the hunter catches up with them, they fly away as birds (Icarus). You can never pin them down to any statement; like Mitt Romney, they always deny having said it or assure you they did not mean it that way. Much like Bernie Sanders, they have a bewildering capacity to becloud issues. These people are also very similar to Hilary Clinton, in the sense that it is often impossible for them to give a concrete report of any incident; should they try to do so the listener is uncertain in the end just what really did happen. The same confusion reigns in their lives. Like Sarah Michelle Gellar (who is similar to Fallon on Dynasty) they are vicious one moment, sympathetic the next; at times overconsiderate, ruthlessly inconsiderate at others; domineering in some respects, self-effacing in others. #RandolphHarris 10 of 19

People who suffer from arbitrary rightness also reach out for a dominating partner, like we have seen Andrew Cuomo do with his relationship with the federal government, only to change to a “doormat,” then back to the former variety. After treating someone badly, they will be overcome by remorse, attempt to make amends, then feel like a “sucker” and turn to being abusive all over again. Nothing is quite real to them. The analyst may well find oneself confused, and, discouraged, feel there is no substance to work with. There one is mistaken. These are simply patients who have not succeeded in adopting the customary unifying procedures: they have not only failed to repress parts of their conflict, but they have established no definite idealized image. In a way they may be said to demonstrate the value of these attempts. For no matter how troublesome the consequences, persons who have so proceeded are better organized and not nearly so lost as the elusive type. On the other hand, the analyst would be equally mistaken were one to count on an easy job by virtue of the fact that the conflicts are visible and need not therefore be dragged out of hiding. #RandolphHarris 11 of 19

Nevertheless one will find oneself up against the patient’s aversion to any transparency, and this will tend to defeat one unless one oneself understands that this is the patient’s way of warding off any real insight. A final defense against the recognition of conflicts is cynicism, the denying and deriding of moral values. A deep-seated uncertainty in respect to moral values is bound to be present in every neurosis, no matter how strict and rigidly the person adheres to the particular aspects of one’s standards that are acceptable to one. While the genesis of cynicism varies, its function invariably is to deny the existence of moral values, thereby relieving the neurotic of the necessity of making clear to oneself what it is one actually believes in. Cynicism can be conscious, and then become a principle in the Machiavellian tradition and be so defended. All that counts is appearance. You can do as you please as long as you do not get caught. Everyone is a hypocrite who is not fundamentally stupid. This kind of patient may be as sensitive to the analyst’s using the term moral, regardless of the context, as those of Dr. Freud’s time were to the mention of pleasures of the flesh. However, cynicism may also remain unconscious and be concealed by lip service to the prevalent ideologies. #RandolphHarris 12 of 19

Unaware though one may be of the hold one’s cynicism has upon one, the way one lives and the way one talks about one’s life will reveal that one acts upon its principles. Or one may involve oneself unwittingly in contradictions, like the patient who was sure one believed in honesty and decency yet was envious of anyone who indulged in crooked maneuvers and resented the fact that one oneself never “got away” with that kind of thing. In therapy it is important to being the patient’s cynicism to full awareness at the proper time and help one to understand it. It may also be necessary to explain why it is desirable for one to establish one’s own set of moral values. The foregoing, then, are the defenses built around the nucleus of the basic conflict. For simplicity I shall refer to the whole system of defenses as the protective structure. A combination of defenses is developed in every neurosis; often all of them are present, though in varying degrees of activity. To change governing ideas, whether the individual or the group, is one of the most difficult and painful things in human life. Genuine “conversation” is a wrenching experience. It rarely happens to the individual or group expect in the form of divine intervention, revolution, or something very like a mental breakdown. It can cause deep and permanent damage to the most intimate of relationships, as Jesus forewarned. #RandolphHarris 13 of 19

“Do you think I came to bring peace on Earth? No, I will you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law,” reports Luke 12.51-53. In fact, we are now undergoing an ever more profound change than in the sixties, though it is less noisy, with the emergence of mass “spirituality” at the end of the twentieth century. This change is the equivalent of a “soul Earthquake” that leaves nothing unshaken and many individuals hurt or destroyed. From one essential perspective, of course, Jesus himself confronted and undermined an idea system and its culture, which in turn killed him. He proved himself greater than any idea system or culture, however, and lives on. He is continuing the process of a Worldwide idea shift that is crucial to his perpetual revolution, in which we each are assigned a part. The Lord’s vineyard (Israel) will become desolate, and His people will be scattered-woes will come upon them in their apostate and scattered state—the Lord will lift an ensign and gather Israel—Compare Isaiah 5. About 559-545 Before Christ. #RandolphHarris 14 of 19

“And then will I sing to my well-beloved a song of my beloved, touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine-press therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard that I have not done in it? Wherefore, when I looked that it should bring forth grapes it brought forth wild grapes. And now go to; I will tell you what I will do to my vineyard—I will take away the hedge thereof, and it shall be eaten up; and I will break down the wall thereof, and it shall be eaten up; and I will break down the wall thereof, and it shall be trodden down; and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns; I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his pleasant plant; and he looked for judgment, and behold, oppression; for righteousness, but behold, a cry. Wo unto them that join house to house, till there can be no place, that they may be placed alone in the midst of the Earth! #RandolphHarris 15 of 19

“In mine ears, said the Lord of Hosts, of a truth many houses shall be desolate, and great and fair cities without inhabitant. Yea, ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephan. Wo unto them that rise up early in the morning, that they may follow strong drink, that continue until night, and wine inflame them! And the harp, and the viol, the tabret, and pipe, and wine are in their feasts; but they regard not the work of the Lord, either consider the operation of one’s hands. Therefore, my people are gone into captivity, because they have no knowledge; and their honourable people are famished, and their multitude dried up with thirst. Therefore, hell hath enlarged herself, and opened her mouth without measure; and their glory, and their multitude, and their pomp, and one that rejoiceth, shall descend into it. And the mean person shall be brought down, and the mighty person shall be humbled, and the eyes of the lofty shall be humbled. However, the Lord of Hosts shall be exalted in judgement, and God that is holy shall be sanctified in righteousness. Then shall the lambs feed after their manners, and the waste places of the fat ones shall strangers eat. We unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope; that say: Let one make speed, hasten one’s work, that we may see it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it. #RandolphHarris 16 of 19

“We unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter! Wo unto the wise in their own eyes and prudent in their own sight! Wo unto the mighty to drink wine, and men of strength to mingle strong drink; who justify the wicked for reward, and take away the righteousness of the righteous from one! Therefore, as the fire devoureth the stubble, and the flame consumeth the chaff, their root shall be rottenness, and their blossoms shall go up as dust; because they have cast away the law of the Lord of Hosts, and despised the word of the Holy One of Israel. Thereofre, is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them; and the hills did tremble, and their carcasses were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the Earth; and behold, they shall come with speed swiftly; none shall be weary nor stumble among them. None shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken; whose arrows shall be sharp, and all their bows bent, and their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind, their roaring like a lion. #RandolphHarris 17 of 19

“They shall roar like young lions; yea, they shall roar, and lay hold of the prey, and shall carry away safe, and none shall deliver. And in that day they shall roar against them like the roaring of the sea; and if they look unto the land, behold darkness and sorrow, and the light is darkened in the Heavens thereof,” reports 2 Nephi 15.1-30. I intreat Thee, O Lord, holy Father, everlasting God, command the way of Thy truth and of the knowledge of Thee to be shown to Thy servants who wander in doubt and uncertainty amid the darkness of this World; that the eyes of their souls may be opened, and they may acknowledge Thee, the One God, the Father in the Son, and the Son in the Father, with the Holy Spirit, and enjoy the fruit of this confession, both here and in the World to come; through Jesus Christ our Lord. One seeks no power over others, no claim to rulership over their lives, no disciples of one’s own, no train of followers clinging to one’s coat-tails. Yet one will not refrain from helping where such help is imperative, nor from giving counsel where the young, the inexperienced, the bewildered seekers have desperate need of it. However, the moment after one will appear to have forgotten what one has done, so gracious is one’s delicacy, so strong one’s desires to leave others quite free and unobligated. I pray Heaven to bestow the best blessings on this House and all that shall hereafter inhabit it. May none but honest and wise people rule under this roof. #RandolphHarris 18 of 19

O Lord, whose power is infinite and wisdom infallible, other things that they may neither hinder, nor discourage me, nor prove obstacles to the progress of Thy cause; stand between me and all strife, that no evil befall, no sin corrupt my gifts, zeal, attainments; may I follow duty and not any foolish device of my own; permit me not to labour at work which thou wilt not bless, that I may serve Thee without disgrace or debt; let me dwell in Thy most secret place under Thy shadow, where is safe impenetrable protection from the arrow that flieth by day, the pestilence that walketh in darkness, the strife of tongues, the malice of ill-will, the hurt of unkind talk, the snares of company, the perils of youth, the temptations of middle life, the mournings of old ages, the fear of death. I am entirely dependent upon Thee for support, counsel, consolation. Uphold me by Thy free Spirit, and may I not think it enough to be preserved from falling, but may I always go forward, always abounding in the work Thou givest me to do. Strengthen me by Thy Spirit in my inner self for every purpose of my Christian life. All my jewels I give to the shadow of the safety that is in Thee—my name anew in Christ, my body, soul talents, character, my success, wife, children, friends, work, my present, my future, my end. Take them, they are thine, and I am thine, now and forever. #RandolphHarris 19 of 19

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The Better Part of Valour is Descretion—And Flights of Angels Sing Thee to Thy Rest!

May 6, 2020 12:45 am

Bear in mind that the wonderful things you learn in your schools are the work of many generations. All this is put in your hands as your inheritance in order that you may receive it, honour it, add to it, and one day faithfully hand it on to your children. Jurgen Habermas is a German philosopher and sociologist in the tradition of critical theory and pragmatism. His work addresses communicative rationality and the public sphere. One of Habermas’s most central concerns has been to lay the philosophical foundation for an expanded conception of rationality that applies to normative claims as well as facts. The positivist spirit appropriately spurned traditional effects to ground normative reason in a theological or metaphysical basis. In so doing, however, the positivist spirit we inherit abandoned entirely the project of providing the rational ground to normative discourse. Thus since norms have been judged to lack an objective basis comparable to that given to scientific reason, moral and political discourse has been reduced either to technical reason or the expressions of preference. In several words Habermas discusses the implications this dominance of technical reason over political life has for the continuance of contemporary forms of domination. He suggests that emancipatory interests can be expressed only if appeals to normative ideals regain a public discourse. Thus the concern to give a rational foundation to normative discourse is not merely theoretical, but practical as well. #RandolphHarris 1 of 19

Habermas claims we can find the foundations of all rationality, both normative and non-normative, in the conditions of the possibility of communication which underlie and are presupposed by any speech act. He provides a theory of what he calls “universal pragmatics” to elaborate these conditions. I shall not summarize that theory here, but only touch enough of its outlines to indicate the place of the ideal speech situation in it. Any act of speaking which aims to be understood, according to Habermas, implicitly involves four validity claims. The speaker makes a claim to comprehensibility, that the speech itself makes sense in terms of the grammar and syntax of the speakers; truth, that the asserted relation to the World made by the speech is true; truthfulness, that the speaker himself or herself speaks sincerely and does not deceive or hide his or her motives, feeling, interests, and so forth; rightness, that in speaking the speaker acts in accordance with intersubjectively recognized norms apply in the situation. In situations of ongoing interaction when persons understand each other and act on projects together in harmony, these four validity claims remain entirely implicit. Any one of them, however, open to challenge, at which point they become explicit. A challenge obliges the speaker to make good on the claims. One can make good on claims to comprehensibility and truthfulness by appropriate actions. #RandolphHarris 2 of 19

One makes good on claims to truth and rightness, on the other hand, only by entering another level of discourse which calls the claims explicitly into question and in which reasoned justification must be offered for them. The possibility of entering such argumentative discourse, Habermas claims, lies behind any act of speaking insofar as it aims to be understood. It is a condition for the possibility of such speaking. Discourse takes pace within the normative context Habermas describes as the ideal speech situation. This describes the formal conditions of a community of speakers engaged in discourse in which they have removed themselves from the immediacy of action in order to test a claim. The ideal speech situation expresses those conditions of interaction necessary for participants in such a discussion to reach a rationally motivated consensus. In a rationally motivated consensus, the participants assent to a conclusion solely on the grounds that t is most reasonable. Habermas states three conditions which must be met in the ideal speech situations: All those standing in the speaking situation have the same opportunity to speak and to criticize the speeches of others, and there are no limits on the content of speeches; all participants must have the same opportunity to express their attitudes, feelings, intentions, interests and motives; all have the equal opportunity, that is, to require recognition of their individuality. #RandolphHarris 3 of 19

Furthermore, all the participants have the equal right to give commands to the others and to require others to justify themselves in terms of mutually recognized norms and rules of interaction. Since the ideal speech situation abstracts from all contents of social interaction other than speech, and from all interests other than that of arriving at consensus in discussion, it is necessarily unrealizable. As emptied of all material content and reference to material needs, it is a pure, formal ideal. As such a formal ideal, however, it actually underlies communication as a universal condition. Insofar as any act of speaking aims at being understood and accepted, it anticipates the ideal speech situation as the condition for achieving understanding and acceptance. We would never try to achieve understanding unless we implicitly grasped the conditions required for achieving it. Thus even though the ideal speech situation is unrealizable, it has a real influence on interaction, as the motive of our attempts to achieve understanding. In this way Habermas intends to ground normative reason in the conditions of actual speaking lie. Communication itself depends on the implicit understanding of a situation of interaction guided by norms that participants in discourse appeal to and abide by in order to guarantee the objectivity and freedom of their consensus. #RandolphHarris 4 of 19

These norms that define the ideal speech situation, according to Habermas, embody the universal ideals of truth, freedom and justice. The ideal speech situation represents the idea of justice as a structure of institutionalized relations that are free from domination. The attainment of a rationally motivated consensus requires that the organization of interaction contains relations of equality, mutual recognition of the individuality of each, and reciprocity. Structures of domination create conflicts of interest that prevent commitment to consensus. These structures also prevent individuals from knowing their real interests, or expressing them even if they know them. To the degree that such structural asymmetries exist, an interaction situation declines from the ideal of justice. I have suggested, then, that the ideal speech situation can direct a theory of justice to focus its questioning on forms of social organization and relations of domination. It is important to note, however, that the ideal speech situation can direct a theory of justice to focus its questioning on forms of social organization and relations of domination. It is important to note, however, that the ideal speech situation does not itself constitute a standard or set of principles by which actual social arrangements ought to be evaluated. #RandolphHarris 5 of 19

The ideal speech situation expresses the ideal of justice in a purely formal way that abstracts from all particular social and historical content. A very widely employed strategy of the discreditable person is to handle one’s risks by dividing the World into a large group to whom one tells nothing, and a small group to whom one tells all and upon whose help one then relies; one co-opts for one’s masquerade just those individuals who would ordinarily constitute the greater danger. In the case of close relationships one already has at the time of acquiring the stigma one may immediately “bring the relationships up to date,” by means of a quiet confidential talk; thereafter one may be rejected, but one retains one’s standing as someone who relates honourable. Interestingly, this kind of information management is often recommended by medical practitioners, especially when they have to be the first to inform the individual of one’s stigma. Thus, medical officials who discover a cause of COVID-19 may suggest that that new secret be kept among the doctors, the patient, and one’s immediate family, perhaps offering this discretion in order to ensure continued cooperation from the patient. #RandolphHarris 6 of 19

In the case of post-stigma relationship that have gone past the point where the individual should have told, one can stage a confessional scene with as much emotional fuss as the unfairness of one’s past silence requires, and then throw oneself on the other’s mercy as someone doubly exposed, exposed first in one’s differentness and secondly in one’s honesty and untrustworthiness. There are fine records of these touching scenes, and a need to understand the huge amount of forget-and-forgiveness they can call forth. No doubt a factor in the rate of success of these confessions is the tendency for the concealer to feel out the concealed-form to make sure beforehand that the revelation will be received without complete rupture of the relationship. Note that the stigmatized individual is almost foredoomed to these scenes; new relationships are often ones that can easily be discouraged before they take hold, making immediate honesty necessarily costly and hence often avoided. As already implied, a person who is in a position to extort is also often in a position to help the blameworthy individual maintain one’s secret; moreover one is likely to have many motives for doing so. Thus, managers of resort establishments often enforce a privacy policy that protects the martial truants who sometimes stay or play in these places. #RandolphHarris 7 of 19

Sometimes people who are procuring or pandering the facilitation or provision of a man or woman of the evening in the arrangement of pleasures of the flesh with customers are sometime solicitous: The people rented rooms in respectable hotels, on the first floor above the lobby, so that their customers could use the stairways without being seen by the concierge. As are their colleagues: If their clients are prominent people the girls will not readily identity them or name them in conversation even with each other. Similarly one reads of the role of a hairdresser employed by the girls in a “first-class” house of pleasures of the flesh in exchange for money: Indeed, he was ore than an artist; he was a sincere friend every girl in the house, and “Charlie” heard confidences that were seldom given to others, and gave much common-sense advice. Moreover, in his own home on Michigan Avenue he received the mail of girls who were keeping their profession secret from families and friends, and his house served as a place where the girls could meet relatives who came unexpectedly to Chicago. “The end of all things is near. Therefore be clear minded and self-controlled so that you can pray. Above all, love each other deeply, because love covers over a multitude of sins. #RandolphHarris 8 of 19

“Offer hospitality to one another without grumbling. Each one should use whatever gift one has received to serve others, faithfully administering God’s grace in its various forms,” reports Revelations 4.7-10. Sometimes it happens that we receive the power to say “yes” to ourselves, that peace enters into us and makes us whole, that self-hate and self-content disappear, and that our self is reunited with itself. Then we can say that grace has come upon us. This is the experience of faith: to accept estrangement to the point where it becomes union. It is as though a voice were saying: “You are accepted. You are accepted, accepted by that which is greater than you, and the name if which you do not know. Do not ask for the name now; perhaps you will find it later. Do not try to do anything now; perhaps later you will do much. Do not seek anything. Simply accept that fact that you are accepted. If that happens to us we experience grace. Faith thus appears to be the accepted of being accepted, and it is analysed as such. In other words, it is the acceptance of estrangement, the acceptance of sin. Sin and grace, or sin and faith, belong together like estrangement and union. Faith is the awareness that they are one. #RandolphHarris 9 of 19

Then estrangement is reunion: despair is hope; anxiety is peace. Humans have the certainty of total forgiveness in the situation of total guilt. This reversal of values is beautifully illustrated in the sermon, “Is There Any Word from the Lord?” Faith is the word from the Lord which breaks through the human situation and transforms it. It does not add something to our situation, yet it adds a dimension to the dimension in which we ordinarily live. Faith is from above, since it is from the Lord, or at least it seems so to the mythical imagination. In reality the word from the Lord is the word which speaks out of the depth of our situation. It is, one could say, the deepest meaning of the situation. This faith changes nothing in the circumstances and the structure of life. Yet it reverses our attitude. The word from the Lord, the voice out of the depth of our situation, ends the anxiety of the possible and gives the courage to affirm the real with its many questionable elements. At this stage right and wrong may be questionable elements. At this stage right and wrong may be interchanged: If you realize that in relation to God humans are always wrong, your wrong may turn out to be right. Faith is the ecstatic discovery that despair is meaningful; it is the certainty that doubt too is belief. #RandolphHarris 10 of 19

Justice was defined as the form in which power of being actualizes itself in the encounter of power with power. Justice is immanent in power, since there is no power of being without its adequate form. However, whenever power of being encounters power of being, compulsion cannot be avoided. The question then is: What is the relation o justice to the compulsory element of power? The answer must be: it is not compulsion which is unjust, but a compulsion which destroys the object of compulsion instead of working towards its fulfilment. If the totalitarian State dehumanizes those for the sake of whom it enforces its laws, their power of being as persons is dissolved and their intrinsic claim is denied. It is not compulsion which violates justice, but a compulsion which disregards the intrinsic claim of being to be acknowledged as what it is within the context of all beings. It may well be that a compulsion which prevents the punishment of a law-breaker destroys one’s power of being and violates one’s claim to be reduced in one’s power of being according to proportional justice. This is the truth in Hegel’s formula that the criminal has a right to punishment. A power structure in which compulsion works against the intrinsic justice of its elements is not strengthened but weakened. #RandolphHarris 11 of 19

The unacknowledged, justified claims, although suppressed, do not disappear. They are effective against the whole in which they are suppressed and they may ultimately destroy a power structure which is neither able to accept them as participants, nor able to throw them out as strange bodies. The intrinsic claim in everything that is cannot be violated without violating the violator. This is equally true of biological, psychological, and sociological structures of power. The mental power of human beings, for instance, can express itself in three forms. It can suppress elements which belong to it, as special desires or hopes or idea. In this case the suppressed elements remain and turn the mind against itself, driving it towards disintegration. Or the mental power of a human being can receive resisting elements which belong to it, elevating them into unity with the whole. Or the mental power can throw them our radically as foreign bodies whose claim to belong to the whole is successfully rejected. In the second and the third case the human mind exercises justice in opposite directions towards the resisting elements. In the first cast it violates the intrinsic claim of a being and endangers itself. This psychological example is also valid for biological and sociological structures of power. #RandolphHarris 12 of 19

As in power, justice is immanent in love. A love of any type, and love as a whole if it does not include justice, is chaotic self-surrender, destroying one who loves as well as one who accepts such love. Love is the drive for reunion of the separated. It presupposed that there is something to be reunited, something relatively independent that stand upon itself. Sometimes the love of complete self-surrender has been praised and called the fulfilment of love. However, the question is: What kind of self-surrender is it and what is it that is surrenders? If a self whose power of being is weakened or vanishing surrenders, one’s surrender is worth nothing. One is a self which has not received from oneself the justice to which one is entitled, according to one’s intrinsic claim for justice. The surrender of such an emaciated self is not genuine love because it extinguishes and does not unite what is estranged. The love of this kind is the desire to annihilate one’s responsible and creative self for the sake of participation in another self which by the assumed act of love is made responsible for himself or herself and oneself. The chaotic self-surrender does not give justice to oneself. It is justice to oneself to affirm one’s own power of being and to accept the claim for justice which is implied in this power. Without this justice there is no reuniting love, because there is nothing to unite. #RandolphHarris 13 of 19

This leads to the question of justice towards oneself, a question which is analogous to the questions of self-love and self-control. In both cases we spoke of a metaphorical use of the term. We must do so also in the case of justice towards oneself. There is no independent self which could decide about the claim for justice by another self with which it happens to be identical. However, there is a definite sense in which the sense that the deciding center is just towards the elements of which it is the center. Justice towards oneself in this sense decides, for instance, that puritan form of self-control is unjust because it excludes elements of the self which have a just claim to be admitted to the general balance of strivings. Repression is injustice against oneself, and it has the consequence of all injustice: it is self-destructive because of the resistance of the elements which are excluded. This, however, does not mean that the chaotic admittance of all strivings to the central decision is a demand of the justice toward oneself. It may be highly unjust, in so far as it makes a balanced center impossible and dissolves the self into a process of disconnected impulses. This is the danger of the romantic or open type of self-control. It can become as unjust towards oneself as the puritan or closed type of self-control. #RandolphHarris 14 of 19

To be just towards oneself means to actualize as many potentialities as possible without losing oneself in disruption and chaos. This is a warning not to be unjust towards oneself in the relation of love. For this is always also an injustice towards one who accepts the injustice which we exercise towards ourselves. One is prevented from being just because one is forced to abuse by being abused. Love does not do more than justice demands, but love is the ultimate principle of justice. Love reunites; justice preserves what is to be united. It is the form in which and through which love performs its work. Justice in its ultimate meaning is creative justice, and creative justice is the form of reuniting love. Next you need some quiet. I am well aware that quiet is a relative term in today’s World where there is virtually no silence. Many of us never experience silence during our waking hours. We wake up to the most annoying sound in the World—a leaf blower or two, then our clock radio, shave or put makeup on to the news, drive through grid iron, noisy traffic, enter a noisy, busy office, return home listening to the radio for rush-hour reports, “relax” in front of the TV, and drift off to sleep as the house pulsates with the family stereo speakers slappin’ to some obscene pop music. #RandolphHarris 15 of 19

What is more, the occasional silence we do encounter can be distracting because it heightens other distracting noises. With the deep quietness of a monastery, a cough repeated at predictable intervals can destroy every possibility of collected thought. Silence is sometimes louder than the noise you are trying to ignore! So one need to choose the situation that works best for one. It may be dominated by road noise, but if that is the atmosphere one need to concentrate, use it. Along with this you must find a place where you will not be disturbed. Early in my ministry, my office was in a one-bedroom apartment. My part-time sectary was on the other side of a thin wall. I could hear everything! If that was not enough, the whole apartment shook when the train came by. My solutions were many, and all off the premises—the beautiful old and always open and empty sanctuary of a neighbouring church, the park, the wonderful anonymity of my car parked at a busy shopping center. Even today, though I now have a quiet office, I often go to similar places for my devotions. The apostle Paul, who of course understood and taught about these things, warned us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the Word forces of this mobidness, against the spiritual forces of wickedness in the Heavenly places,” reports Ephesians 6.12. #RandolphHarris 16 of 19

These higher-level powers and forces are spiritual agencies that work with—constantly try to implement and support—the idea systems of evil. These systems are their main tool for dominating humanity. By contrast, we who have been rescued “from the power of darkness and transferred into the kingdom of his beloved Son” (Colossians 1.13) are to “let this mind be in you, which was also in Christ Jesus” (Philippians 2.5). This is an essential way of describing the substance, the underlying reality, of Christian spiritual formation. We are, in Paul’s familiar language, transformed precisely be the “renewing of our mind,” reports Romans 12.2. Zion and her daughters will be redeemed and cleansed in the millennial day—Compare Isaiah 4. About 559-545 Before Christ. “And in that day, seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel; only let us be called by thy name to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious; the fruit of the Earth excellent and comely to them that are escaped of Israel. And it shall come to pass, they that are left in Zion and remain in Jerusalem shall be called holy, every one that is written among the living in Jerusalem—when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of burning. #RandolphHarris 17 of 19

“And the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shinning of a flame fire by night; for upon all the glory of Zion shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and a covert from storm and from rain,” reports 2 Nephi 14.1-6. Almighty and everlasting God, Who repellest not even the faithless Jews from Thy Mercy; hear our prayers, which we offer unto Thee for that blinded people; that by acknowledging the Light of Thy truth, which is Christ, they may be rescued from their own darkness; through the same Jesus Christ our Lord. Eternal Father, it is amazing love, that thou hast sent Thy Son to suffer instead in my stead, that Thou hast added the Spirit to teach, comfort, guide, that Thou hast allowed the ministry of Angels to wall me round; all Heaven subserves the welfare of a poor worm. Permit Thy unseen servants to be ever active on my behalf, and to rejoice when grace expands in me. Suffer them never to rest until my conflict is over, and I stand victorious on salvation’s shore. Grant that my proneness to evil, deadness to good, resistance to Thy Spirit’s motions, may never provoke Thee to abandon me. Suffer them never to rest until my conflict is over, and I stand victorious on salvation’s shore. #RandolphHarris 18 of 19

Please Grant that my proneness to evil, deadness to good, resistance to Thy Spirit’s motions, may never provoke Thee to abandon me. May my hard heart awake Thy pity, not Thy wrath, and if the enemy gets an advantage through my corruption, let it be seen that Heaven is mightier than hell, that those for me are greater than those against me. Arise to my help in richness of covenant blessings, keep me feeding in the pastures of Thy strengthening word, searching Scripture to find Thee there. If my waywardness is visited with a scourge, enable me to receive correction meekly, to bless the reproving hand, to discern the motive of rebuke, to respond promptly, and do the first work. Let all Thy fatherly dealings make me a partaker of Thy holiness. Grant that in every fall I may sink lower on my knees, and that when I rise it may be to loftier heights of devotion. May my every cross be sanctified, every loss be gain, every denial be a spiritual advantage, every dark a light of the Holy Spirit, every night of trial a song. Almighty and everlasting God, Who desirest not the death, but always the life of sinners; mercifully receive our prayer, and deliver the Heathen from idolatry, and gather them into Thy holy Church, to the praise and glory of Thy Name; through Jesus Christ our Lord. Please Grant, O God, that all the inhabitants of the World may come to be sons and daughters of Abraham, and to hold the dignity of Israelites, through Jesus Christ our Lord. #RandolphHarris 19 of 19

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So Please Do Not Draw the Conclusion: Thou Shalt Not Go to the Beach!

May 4, 2020 1:36 am

Education is learning what you did not even know you did not know. We spoke several times about distributive justice, a concept taken from Aristotle, who distinguishes it from retributive justice. In order to discuss this distinction we must see it within the larger context in which the different levels of justice appear. The basis of justice is the intrinsic claim for justice of everything that has being. The intrinsic claim of a tree is different from the intrinsic claim of a person. The claim for justice based on different forms in which the power of being actualizes itself are different. However, if they are adequate to the power of being on which they are based, they are just claims. Justice is first of all a claim raised silently or vocally by a being on the basis of its power of being. It is an intrinsic claim, expressing the form in which a thing or a person is actualized. If this claim is uttered by one who makes it, it may be adequate to one’s intrinsic claim or it may not be. Whether oneself or others give voice to one’s intrinsic clam for justice, the voice can be just and it can be unjust. One of the injustices in the transformation of the intrinsic claim for justice into practical judgements is the suppression of the dynamic element in the actualization of being. The opposite injustice is the denial of the static structure within which the dynamic element can be effective. #RandolphHarris 1 of 19

The second form of justice is the tributive or proportional justice. It appears as distributive, attributive, retributive justice, giving to everything proportionally to what it deserves, positively or negatively. It is a calculating justice, measuring the power of being of all things in terms of what shall be given to them or of what shall be withheld from them. I have called this form of justice tributive because it decides about the tribute a thing or a person ought to receive according to one’s special powers of being. Tribute is given by conquered nations to the rulers of the victorious nations. It is given to outstanding persons or groups by grateful adherents. It is given to representatives of power as a symbol of the acknowledgement of their function by those who are subject to their power. Attributive justice attributes to beings what they are and claim to be. Distributive justice gives to any being the proportion of goods which is due to one; retributive justice does the same, but in negative terms, in terms of deprivation of goods or active punishment. This latter consideration makes it clear that there is no essential difference between distributive and retributive justice. Both of them are proportional and can be measured in quantitative terms. In the realm of law and law-enforcement the tributive form of justice is the norm. However, there are some exceptions, and they point to a third of form of justice. #RandolphHarris 2 of 19

I suggest that this third form be called transforming or creative justice. It is based on the fact to which I have already referred that the intrinsic justice is dynamic. As such it cannot be defined in definite terms, and therefore the tributive justice is never adequate to it because it calculates in fixed proportions. One never knows a priori what the outcome of an encounter of power with power will be. If one judges such an encounter and its outcome according to previous power proportions, one is necessarily unjust, even if one is legally right. Examples of this situation are a matter of daily experience. They include all trespasses of the positive law in the name of a superior law which is not yet formulated and valid. They include struggles for power which are in conflict with indefinite or obsolete rules, and the outcome of which is an increase in the power of being in both the victor and the conquered. They include all those events in which justice demands the resignation of justice, and act without which no human relation and no human group could last. More exactly one should speak of the resignation of proportional justice for the sake of creative justice. What is the criterion of creative justice? In order to answer this question one must ask which is the ultimate intrinsic claim for just in a being? #RandolphHarris 3 of 19

The answer is: Fulfilment within the unity of universal fulfilment. The religious symbol for this is the kingdom of God. The classical expression of the third form of justice is given in the Biblical literature of both Testaments. It is not quite right to say that justice in the Bible is the negation of proportional justice. There are innumerable places in both Testaments where the symbol of the judge is applied to God or the Christ; and there are other places where the injustice of human judges is exposed and more seriously condemned than almost any other sin. Nevetheless, the main emphasis goes in another direction. The zadikim, the just ones, are those who subject themselves to the divine orders according to which everything in nature and history is created and moves. However, this subjection is not the acceptance of the commandments as such, but it is the loving obedience to one who is the source of the law. Therefore, the concept of the zadik unites subjection to the law with piety towards one who gives the law. Under the personalistic terminology of the Old Testament a profound awareness of the ontological character of the law is hidden. In later Judaism it came into the open and helped to prepare the ontological interpretation of Christ as the Logos in the early Church. As in its application to humans, so in its application to God justice means more than proportional justice. #RandolphHarris 4 of 19

It means creative justice and is expressed in the divine grace which forgives in order to reunite. God is not bound to the given proportion between merit and tribute. He can creatively change the proportion, and does it in order to fulfil those who according to proportional justice would be excluded from fulfilment. Therefore, the divine justice can appear as plain in justice. In the paradox of the “justification by grace through faith,” as stated by Paul, the divine justice is manifest in the divine act which justifies one who is unjust. This, like every act of forgiveness, can only be understood though the idea of creative justice. And creative justice is the form of reuniting love. No Worldly advantage can tempt the self-actualized into desertion of one’s sacred task of serving humanity, nor can any egoism lead one into betrayal of those who trust one. The goodwill which one shows to all people is devoid of any self-seeking motive, is a natural expression of the love which one finds in the innermost chambers of one’s soul. The World play is but an illusion of the mind, but the integral vision of the self-actualized enables one to act one’s part perfectly in the very heart of the World’s tumult. The knowledge that all action is ultimately illusory does not prevent one bring dynamically active. Supreme calm and silence reigns in one’s center, but one’s harmony with Nature is such that one joins the World-movement spontaneously. #RandolphHarris 5 of 19

If one holds before the aspirant a prophetic picture of human’s higher possibilities, and ideal that transcends the commonplace trivialities of everyday, one’s service is sufficient. However, in actuality one does very much more than that. There are two way in which an enlightened person may help humanity. The first is individual, therefore one becomes a teacher and accepts disciples. The second is general and may be entirely inward as in meditation, or quite outward, affecting the welfare of groups—whether small in number or as large as an entire nation. In rare cases this generalized help may even extend internationally. A sense of group identity, as is offered by some schools of therapy may have values, but some wonder will it not be difficult for a student to transcend one’s school theories and techniques? If the student in one’s postgraduate work-setting does not grow, the blame lies with the settings, one’s teachers, or the new practitioner oneself. A teacher of some art presents beginning know-how to one’s students. However, one knows that this is by no means the final answer to producing desires outcomes. The responsible teacher has two tasks. First, one must guide the pupil in the ways of basic discipline. However then, one must not be satisfied until one sees one’s pupil is ready, responsibly, to surpass one’s training in any responsible way that seems relevant in that moment to accomplish some therapeutic objective. #RandolphHarris 6 of 19

I mentioned, the last time I was here, an occasion when I got down on the floor and competed with a patient in doing push-ups. At that point in our dialogue, it became very relevant for me to do five more push-ups than the patient did, because he was an out-of-conditioned “slob.” It was important for this patient to do something physical. He asked me if I could do push-ups, and I said I could. He said, to prove he was in shape, “I will match you push-up for push-up.” He could not. That is not very Rogerian, and I was not doing it for the sake of doing it. It was an “emergent” from the relationship as it existed at that moment. A moment may come when the thing for a therapist to do is to hold one’s patient’s hand, when one sits there in absolute despair. One may feel oneself called upon just to establish contact. One’s impulse is to reach out and hold one’s hand, but one’s discipline and one’s training say, “There must be no body contact. To touch a patient is irresponsible acting-out. The patient may be a psychopath. You will get into a lawsuit and be sued for seduction or sexual assault, and God knows what all.” So one does not do it. Possibly, all those reasons for not holding your patient’s hand are sound. However, they may not be, at least not in all cases. The taboo on touching is one of those rules for conduct people seek. #RandolphHarris 7 of 19

You know people are always looking for an absolute rule that will relieve them of the responsibility of evaluating each situation on its own unique merits, and then risking an action. Well, I think training should teach you rules, but then your trainer should encourage you or prod you to go beyond the rules in response to the call of the immediate therapeutic situation. This is where masters of the Zen way can teach psychotherapists and teachers of psychotherapy something. A Zen master presumably is an expert at getting someone to master some techniques and then tricking one, bulldozing one, so one will forget technique and respond unself-consciously and spontaneously. The response is most likely then to be relevant and appropriate, with head and heart in congruence. This seems to apply to painting, archery, tea-ceremonial; and I do not see why it does not apply in psychotherapy. Some people wonder is psychotherapist are supposed to be “accepting” people. They want to know if I accept my patients as they are? I do not accept or reject a patient as one now is, because “acceptance” implies approval, and that is not relevant. What I do is acknowledge to myself and to one that I confirm one as the person one is, and I invite the individual to take the freedom to reveal and be whoever and whatever one is—what one thinks, what one feels, and so on. #RandolphHarris 8 of 19

I also grant myself the same freedom to be and to respond, to be this very person. What does this mean? It means I try to provide one with what I hope is a free milieu within which one can dare to express and disclose more of one’s being. This being that one disclosed does not vanish into a swamp or quagmire; nor does it hit a mirror, then to bounce back. Rather, it is received by a real person—me—and responded to by a real person—me. I feel that an environment in which people can grow is one where both parties have the freedom, the responsibility, to be and to respond one to the other. I think Rogers, who is responsible for this formulation about providing the atmosphere is responsible for this formulation about providing the atmosphere in which a person can grow, has oneself discovered an is reporting that it is not enough just to be a wonderfully permissive and “reflecting” individual. Most of the time a person wants some response from you besides “clarification” or a confirming “reflection.” You can only clarify and confirm so long; then, the patient gets the idea you understand him or her. To go on beyond this point is redundant even boring and ridiculous. There is more a therapist can say besides, “You feel….” #RandolphHarris 9 of 19

Every faith may be seen from two angles. As existential commitment, unconditional or ultimate concern, all faith coincide; they are faith. Insofar as they try to identify the Unconditional, they differ. The two standpoints should be carefully distinguished. For a faith which interprets the Unconditional, even if it distorts its own interior dynamics, is valid insofar as it is a total commitment. With this total commitment we are not concerned. If we do not complete the statement by answering the questions: “commitment to what?” to speak of commitment makes no sense. It infuriates some readers when we speak of things like: total commitment, unconditional concern, infinite passion without being told what one is committed to, what the concern is about, and what the passion aims at. And it is little wonder: systematic shunning of the objective questions (commitment to what?) leaves a bewildering after-states of word-juggling. Once the great words Unconditioned, Ultimate, Absolute, and the like, have been spoken, there are those who sick back and admire. As you know, there is no faith without a content toward which it is directed. However, classical theology, whether Catholic or Protestant, would next proceed to identify this object, or content, of faith would be distinct from the human act of assent or acceptance. #RandolphHarris 10 of 19

Even when theology insists that faith is “infused,” as a free gift from God, it distinguishes the content, or object, of faith from that infusion. In the words of St. Paul, “faith comes by hearing.” In scholasticism, faith comes from God’s intervention, though its object is perceived through the Church’s ministration. In classical Protestantism, faith likewise remains distinct from its object, salvation by Christ. Striking on a new path, the distinction between subject and object in faith disappears in theology. The dichotomy between the believer and the Revelation shrinks. In terms like ultimate, unconditional, infinite, absolute, the difference because subjectivity and objectivity is overcome. The ultimate of the act of faith, and the ultimate that is meant is the act of faith are one and the same. There takes place a disappearance of the ordinary subject-object scheme in the experience of the Ultimate, the Unconditional. In the act of faith that which is the source of this act is present beyond the cleavage of subject and object. It is present as both and beyond both. This at least is clear, the act of faith is both subject and object. We have faith that we have faith: if this is believed unconditionally, if we are to surrender totally to this experience of having fait in faith, of believing belief, then we truly have faith. #RandolphHarris 11 of 19

If our surrender is not total, then our faith is false, our commitment hypocritical. This borders on the absurd. However, we should remember that language is always inadequate to express the Unconditioned. Faith is unconditional surrender, and as such it can only be expressed paradoxically, or symbolically. The paradox is that faith is its own object. The symbol says that we believe in God, meaning that what we believe is a newly discovered dimension of self, a trans-self, the eternal ground of self. Here subject and object are no longer distinct. If this is faith, there must be an element in humans which faith has unveiled; hence this impression of assenting to something new, of Revelation. Because it looks new, it assumes the function of an object towards which we reach. It conveys a mysterious sense of the holy. In this context faith is ecstatic, hungering after the ecstatic attraction and fascination of everything in which ultimacy is manifested. Because they had this experience the prophets of the Old Testament described God as the creative ground of everything and in everything, who is always present, always creating and destroying, always experienced as nearer to ourselves than we ourselves are, always unapproachable, holy, fascinating, terrifying, the ground and meaning of everything. #RandolphHarris 12 of 19

This is the living God, dynamic in himself, life as the ground of life. Yet, let us not be mistaken. An experience of the holy is not an experience of otherness. The holy is not outside of us. Faith does not tie us to some extrinsic deity above and beyond us. The holy was there before we discovered it. It belongs to the structure of our existence. The Pharisees were desperately determined to not break the laws of God. Consequently they devised a system to keep them from even coming close to angering God. They contrived a “fence” of Pharisaic rules that, if humans would keep them, would keep them, would guarantee a safe distance between oneself the laws of God. The “fence” or “hedge” laws accumulated into hundreds over the years and were passed around orally. Soon it became apparent that they were far from optional. These laws became every inch as important as the scriptural laws in and in some instance far more crucial. We still practice this today. We build fences to keep ourselves from committing certain sins. Soon these fences—instead of the sins they were designed to guard against—become the issue. We elevate our rules to the level of God’s commandments. When my children were barely teenagers, our family went on vacation to a different part of the country to enjoy the beach and the ocean. #RandolphHarris 13 of 19

Since my Navy days, I have had a fascination for the ocean and its waves, so I was eager to take the family to the beach. When we got there, however, I discovered the beach was swarming with scantily clad young women. (I am not talking about ordinary swimsuits. When I say scanty, I mean scanty.) Now like Job, I had “made a covenant with my eyes not to look lustfully at a young lady” (Job 31.1). I know I have not been as diligent as Job to stay faithful to that covenant, but at least I work at it. After about twenty minutes of continuously diverting my eyes, I said to my wife, “You and the kids stay as long as you like. I am going to the car.” Why did I do that? Because I knew myself well enough to know that after a while my commitment to visual purity would wear thin. I knew that—given the continual temptations passing before me—in due time, I would succumb to the temptation to indulge a lustful look “just once” (which, of course, it never is.) So I built a “fence” for myself that day. I left the beach. Now suppose, because of my experience, I concluded that going to the beach would always lead to sin. I could have said to my son, “You are not to go to the beach anymore.” I could have begun to look down my religious nose at others who went to the beach. I would have built a permanent fence: “Thou shalt not go to the beach.” #RandolphHarris 14 of 19

In due time that fence would have had almost the same force in my thinking as the Ten Commandments, especially as I would use it to judge or influence others. That is the way a lot of human-made “do’s” and “do nots” originate. They begin as a sincere effort to deal with real sin issues. However, very often we begin to focus on the fence we have built instead of the sin it was designed to guard against. We fight our battles in the wrong places; we deal with externals instead of the heart. If I had said to my son, “You may not go to the beach,” I would have failed him. He could have concluded that it was a sin to go to the beach (though he would not understand why), and nothing would have been said about looking lustfully at the young ladies at school, or a dozen other places for that matter. Now that fence I could have built for my son (though I am happy I did not) may sound ridiculous to you, but I have seen almost the same fence built with the exact same neglect of the real issue. Incidentally, the next time my wife and I went to the beach it was in another part of the country. We stayed almost a week and had a thoroughly enjoyable time. So please do not draw the conclusion: “Thou shalt not go to the beach.” Now, Christian spiritual formation is inescapably a matter of recognizing in ourselves the idea system (or systems) of evil that governs the present age and the respective culture (or various cultures) that constitute life away from God. #RandolphHarris 15 of 19

The needed transformation is very largely a matter of replacing in ourselves those idea systems of evil (and their corresponding cultures) with the idea system that Jesus Christ embodied and taught and with a culture of the kingdom of God. This is truly a passage from darkness to light. Isaiah sees the latter-day temple, gathering of Israel, and millennial judgment and peace—the proud and wicked will be brought low at the Second Coming—compare Isaiah 2. About 559—545 Before Christ. “The word that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem: And it shall come to pass in the last days, when the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for our of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plow-shares, and their spears into pruning-hooks—nation shall not lift up sword against nation, neither shall they learn war any more. #RandolphHarris 16 of 19

“O house of Jacob, come ye and let us walk in the light of the Lord; yea, come, for ye have all gone astray, every one to one’s wicked ways. Therefore, O Lord, thou hast forsaken Thy people, the house of Jacob, because they be replenished from the east, and hearken unto soothsayers like the Philistines, and they please themselves in the children of strangers. Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots. Their land is also full of idols; they worship the work of their own hands, that which their own fingers have made. And the mean man boweth not down, and the great man humbleth himself not, therefore, forgive him not. O ye wicked ones, enter into the rock, and hide thee in the dust, for the fear of the Lord and the glory of his majesty shall smite thee. And it shall come to pass that the lofty looks of humans shall be humbled, and the haughtiness of humans shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of Hosts soon cometh upon all nations, yea, upon every one; yea, upon the proud and lofty, and upon every one who is lifted up, and they shall be brought low. Yea, and the day of the Lord shall come upon all the cedars of Lebanon, for they are high and lifted up; and upon all the oaks of Bashan; #RandolphHarris 17 of 19

“And upon all the high mountains, and upon all the hills, and upon all the nations which are lifted up, and upon every people; and upon every high tower, and upon every fenced wall; and upon al the ships of Tarshish, and upon all pleasant pictures. And the loftiness of humans shall be bowed downed, and the haughtiness of humans be made low; and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the Earth, for the fear of the Lord shall come upon them and the glory of his majesty shall smite them, when he ariseth to shake terribly the Earth. In that day a person shall cast one’s idols of silver, and one’s idols of gold, which one hath made for oneself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rock, for the fear of the Lord shall come upon them and the majesty of one’s glory shall smite them, when one ariseth to shake terribly the Earth. Cease ye from humans, whose breath is in one’s nostrils’ for wherein is one to be accounted of?” reports 2 Nephi 12.1-22. Grant, O Lord, to those who have lost the grace of the Font, that they may again be adorned with the gifts of faithful repentance; through Jesus Christ our Lord. #RandolphHarris 18 of 19

Thou Great I Am, I acknowledge and confess that all things come of thee—life, breath, happiness, advancement, sight, touch, hearing, goodness, truth, beauty—all that makes existence amiable. In the spiritual World also I am dependent entirely Upon Thee. Give me grace to know more of my need of grace; show me my sinfulness that I may willingly confess it; reveal to me my weakness that I may know my strength in Thee. I thank Thee for any sign of penitence; give more of it; my sins are morbid and deep, and rise from a stony, proud, self0righteous heart; help me to confess them with mouring, regret, self-loathing, with no pretence to merit or excuse; I need healing; Good Physician, here is scope for Tee, come and manifest Thy power; I need faith; Thou who hast given it me, maintain, strengthen, increase it; center it upon the Saviour’s work, upon the majesty of the Father, upon the operations of the Spirit; work it in me now that I may never doubt Thee as the truthful, mighty, faithful God. Then I can bring my heart to Thee full of love, gratitude, hope, joy. May I lay at Thy feet these fruits grown in Thy garden, love Thee with a passion that can never cool, believe in Thee with a confidence that never staggers, hope in Thee with an expectation that can never be dim, delight in Thee with a rejoicing that cannot be stifled, glorify Thee with the highest of my powers, burning, blazing, glowing, radiating, as from Thy own glory. #RandolphHarris 19 of 19

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The Greatest thing in the World is to Know How to be Self-Sufficient!

April 30, 2020 11:26 pm

I expect to pass through life but once. If therefore, there by any kindness I can show or any good things I can do to follow human beings, let me do it now, and not defer or neglect it, as I shall not pass this way again. People do not live by bread alone. They need buttering up once in awhile. We all need it. The deepest principle in human nature is the craving to be appreciated. Too often we underestimate the power of respect, a smile, a kind word, a listening ear, an honest compliment, or the smallest act of caring, all of which have the potential to turn a life around. Hegemony, which is the social, cultural, ideological, or economic influence exerted by a dominant group, in any political context is indeed fragile. It requires renewal and modification through the assertion and reassertion of power. It is crucial to the concept that hegemony is not a “given” and permanent state of affairs, but it has to be actively won and secured; it can also be lost. Ideological work is the winning and securing of hegemony over time. Ideology is composed of text that are not closed, and counter-tendencies regularly appear in the seams and cracks of dominant forms. Mediated communications ranging from popular television shows to rap and rock music, even graffiti scrawled over surfaces of public spaces, all inscribe messages that challenge central political positions and cultural assumptions. #RandolphHarris 1 of 20

Counterhegemony, which is defined as the way people develop ideas and discourses to challenge dominant assumptions, beliefs and established patterns of behaviour, and is employed to explain some of the criticism of, and mobilization against, globalization, is the intellection foundation for much of the anti-globalization movement. These tendencies are not solely inherent in texts. They are formulated in processes of communication—in the interpretations, social circulation, and uses of media content. As with the American soldiers’ use of military gas masks as inhaling devices to heighten the effect of marijuana smoke, or the homeless’s transformation of supermarket shopping carts into personal storage vehicles, ideological resistance and appropriation frequently involved reinventing institutional messages for purposes that differ greatly from their creators’ intentions. Expressions of the dominant ideology are sometimes reformulated to assert alternative, often completely resistant or contradictory messages. Furthermore, resistance to hegemony is not initiated solely by media consumers. Texts themselves are implicated. Ideology can never be stated purely and simply. Ways of thinking are always reflexive and embedded in a complex, sometimes contradictory, ideological regress. #RandolphHarris 2 of 20

Audience interpretations and uses of media imagery also eat away at hegemony. When dominant ideology is weaker than social resistance, hegemony fails. Gay subcultures, feminist organizations, environmental groups, radical political parties, music-based formations such as punks, B-boys, Rastafarians, hairography (which Britney Spears and Beyonce are both very famous for), metal heads all use media and their social networks to endorse counter-hegemonic values and lifestyles. Indeed, we have only just begun to examine the complex relationship between ideological representations and social action. The thought of the burden that the self-actualized has taken on oneself may seem dreadful, but one has one’s consolations even thought they are intangible. One has found unbroken peace and ultimate truth. One does not ask for more, not even the ecstatic bliss which delights the mystic, but which is necessarily intermittent. One knows that the whole creation is moving onwards to self-discovery which means it is moving onwards to find the same things one has found. The process is low and painful, but it will surely be successful. The self-actualized has conquered separativeness in one’s mind and realized the spirit of God in oneself. #RandolphHarris 3 of 20

The logical consequences are tremendous. It follows that there is no liberation from the round of spiritual births and rebirths for the self-actualized; one has to go through it like the others. Of course, one does this with full understanding whereas they are plunged in darkness. However, if one identifies oneself with the spirit of God, then, one cannot desert but must go on to the end, working for the liberation of others in turn. This is one’s crucifixion, that being able to save others one is unable to save oneself. “And the scripture was fulfilled, which saith, ‘And he (or she) was numbered with the transgressors.’” Why? Because compassion rules one, not the ego. Nobody is likely to want such a goal (until, indeed one is almost ready for it) so it is usually kept secret or symbolized. Again: “For this is my blood of the new testament, which is shed for many for the remission of sins.” What is the self-actualized reaction to the cosmos? It is very different from that of the unenlightened who have never asked the question, “What am I?” The self-actualized had no sense of conflict, no inner division. One has expanded one’s notion of self until it has embraced the Universe and therefore rightly one may say “the Universe is the Spirit of God.” This means that one has expanded the understanding of one’s minds. Less enlightened individuals only say “the Universe is an idea.” #RandolphHarris 4 of 20

All these sufferers come to one in their need and expect so much from one, but one must expect and ask nothing from them; one is to be content with this one-way transaction. If one wishes anything in return—even an acknowledgment of service rendered, much less a payment in any mental, emotional, or physical form—the ego has reared its head and the service is impure. If one helps them, it is out of natural good will to all humans. The self-actualized approaches them with compassion balanced by comprehension. No mother asks why she should help her child or concern herself with the well-being of her husband (or domestic partner). She identifies herself with them and takes it for granted that their interests are her own. Similarly, the illuminate takes it for granted that the interest are her or his own. Similarly, the illuminate takes it for granted that the interest of all humankind are one’s own and others are one’s family. Progress, therefore, is not an accident, but a necessity. It is part of nature. No one can be perfectly free till all are free; no one can be perfectly moral till all are moral; no one can be perfectly happy till all are happy. “There will be no more delay! But in the days when the seventh Angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets,” reports Revelations 10.7. #RandolphHarris 5 of 20

Situations involving persons, change in the behaviour of the persons, and the effects of different qualities of interpersonal relationships exist in almost every human undertaking. As client begin to realize how imprisoning their usual choices and responses have been and how capable they are of transcending them, they develop new ways of standing in the World and new conceptions of who they will become. They develop a sense of aha, or resonance, within themselves that clearly apprises them of their predicaments. They may say things like, “I never realized how deeply these feelings affected me and how strongly I want to experience them again in my life,” or “Now I see how so much of my life had been wasted on shame—and it is time I broke the cycle.” The ingredient that gives these realizations substance is intentionality, which precedes that which is traditionally referred to as insight. While insight is conceptual and schematic, intentionality is spontaneous and bodily and comprises one’s total orientation to the World at that time. Another precondition for insight is what is referred to as inner vision—which is a vital sense of one’s own powers in directing one’s own life. Inner vision is not to be capture in words. #RandolphHarris 6 of 20

Those who equate a verbal account of the inner sight with the inward vision itself make the familiar semantic error of mistaking the map for the territory. What can be said about an inner sight is always less tan the sight itself and is always relatively impotent in brining about true life changes, especially when compared with the power of one’s own liberating inward realization. It is the inward realization, them the intentionality, that give experiences meaning. The chief question, of course, is, How do we as therapists, help clients to consolidate these meanings—what tools or inspirations can we provide? The answer is, No tools or inspirations are needed other than those they have already gleaned form our being present with them and from their discovering (internalizing) the ability to be present with themselves. Yet it is of vital importance that we reinforce these developments, especially toward the close of treatment. For example, I often invite clients to explore their specific values toward the end of therapy—which values they hold dear and how they plan on implementing those values. I also find it helpful to reflect back to clients, not merely what they say, but what I hear them intending: “You seem to be excited about getting out there and doing what you felt you could not do all those years. #RandolphHarris 7 of 20

“I feel exuberance when you speak about marrying your fiancée, a sense that you are deeply ready to be involved; “I sense that you no longer need to be the flashiest guy on the block, tat you can now enjoy quiet moments at home;” “I do not get the sense of you walking on eggshells anymore—you no longer downplay your power;” or “You are not going to let physical disabilities disable you mentally—this is the message that you have declared to me today.” It is important that people know that if they cannot get outer freedom, they can get inner freedom, of mind and heart. No Worldly advantage can tempt the self-actualized into desertion of one’s sacred task of serving humanity, nor can any egoism lead one into betrayal of those who trust one. The goodwill which one shows to all people is devoid of any self-seeking motive, is a natural expression of the love which one finds in the innermost chambers of one’s soul. The World play is but an illusion of the mind, but the integral vision of the self-actualized enables one to act one’s part perfectly in they very heart of the World’s tumult. The knowledge that all action is ultimately illusory does not prevent one being dynamically active Supreme calm and silence reigns in one’s center, but one’s harmony with Nature is such that one joins the World-movement spontaneously. #RandolphHarris 8 of 20

One does not fall into the error of a certain kind of ascetic who assumes a callous indifference to the sufferings of others as part of one’s plan to render oneself invulnerable. Such a person is truly a Christ-like one, inasmuch as one seeks to open the door of the kingdom of Heaven for others as well as oneself. One may or may not know in advance that one’s efforts will avail little, but if the Power bids one say what must be said, one will accept the result calmly. When there is no feeling of separateness from others, there can be no resultant feeling of doing good when helping them. What is the basis for such holistic reorientations? Perhaps it can be described as follows: The freer that people feel to experience themselves, the less panic they harbour; the less panic, the less urgency they feel to rearrange and hence dysfunctionally distort themselves. To the degree that people can draw upon this strength, the more fully they can subsist. Intuition may also be expressed in this way: human’s unconditional concern is the subjective response to the Protestant call to protest. An analysis of religion, of literature, of philosophy, of culture, of love, would reveal that people experience an unconditional concern. Whatever they believe or disbelieve, they touch a realm of in their self-awareness which escapes doubt or belief. #RandolphHarris 9 of 20

If justification is an act of God, human’s unconditional concern is the acceptance by humans of their justification even in the midst of questionings and doubts. For questions belong to the intellect, but this concern lies beyond the intellect, in what we call the depths of reason. We are saved neither by merit nor by belief, but by the Unconditional. This term point to that element in every religious experience which makes it religious. It characterizes that which is our ultimate and consequently unconditional concern, whether we call if “God” or “Being as such” or “the Good as such,” or “The True as such,” or whether we give it any other name. Unconditional is a quality which we experience in encountering reality, for instance, in the unconditional character of the voice of conscience, the logical as well as the moral. This description of the Unconditional as a quality, and not a being, brings us to an important fact: “Nobody can have the ultimate, nothing conditioned can possess the Unconditional. This undercuts every attempt to identify the Unconditional directly. The Unconditional is not a God; it is not a being. It is, rather, some quality of the self which we have an indirect experience. #RandolphHarris 10 of 20

Were the Unconditional only a quality of the self, it would be ours, yours and mine, but as we, you and I, are conditioned and, as such, unable to possess the Unconditional, the fact that we experience total commitment, ultimate devotion, unconditional concern points to a complementary aspect of existence: that the Unconditional is both in us and beyond us. Grace is not a possession; it is only received through faith. Likewise, human’s unconditional concerns, in as far as they are truly unconditional, reach both the rock bottom of self and a transcendental element which dominates the self. Two Worlds touch at this point. Jesus Christ praises the less affluent in so far as they live in two Worlds, the present World and the World to come. And he threatens the arrogant affluent in so far as they live in one World alone. This makes for the unchanging greatness of the Psalms. For what the Psalmist expresses is that the Presence of the center of all life within the center of one’s life implies both a radical attack on one’s existence, and the ultimate meaning of one’s existence. We are known in a depth of darkness through which we ourselves do not even dare to look. And at the same time, we are seen in a height of a fullness which surpasses our highest vision. Nothing matters; yet everything is supremely important if it has an unconditioned means, an unconditioned depth, an unconditioned reality. #RandolphHarris 11 of 20

Unconditional concern implies this infinite tension between the conditions of our existence and the commitment to an unconditional element; it entails daring and risk. This is faith: Faith is the state of being ultimately concerned. The principle of justification by faith alone contains more than strikes the eye. As understood, it means faith in Christ as the Saviour. The Greater Catechism reads: “I believe that Jesus Christ, the true Son of God, has been made my Lord, that through his blood he has liberated me from my sins, from the Devil, from death and from all misfortune.” Faith cannot be pinned down to one set of beliefs or identified with one emotional experience. These distortions of faith are corrected by the Protestant principle that nothing condition may vehicle the Unconditional. Rather, faith underlies every belief and every emotion: it is the total commitment f humans to ultimacy, the total surrender of one who accepts this claim [of ultimacy], the concern about our existence in its ultimate whence and wither. Should one ask, “What is the Ultimate?,” an answer may be sought in he fact that people have devised a multitude of faiths; they have identified the Ultimate with this God or that; they have worshipped symbols of the ultimate. Through perhaps mutually exclusive, all these tend to the same point: total commitment. #RandolphHarris 12 of 20

Jacob explains that the Jews will crucify their God—they will be scattered until they begin to believe in Him—American will be a land of liberty where no king will rule—reconcile yourselves to God and fain salvation through His grace. About 559-545 Before Christ. “And now, I Jacob, speak unto you again, my beloved brethren, concerning this righteous branch of which I have spoken. For behold, the promises which we have obtained are promises unto us according to the flesh; wherefore, as it has been shown unto me that many of our children shall perish in the flesh because of unbelief nevertheless, God will be merciful unto many; and our children shall be restored, that they may come to that which will give them the true knowledge of their Redeemer. Wherefore, as I said unto you, it must need be expedient that Christ—for in the last night the Angel spake unto me that this should be his name—should come among the Jews, among those who are the more wicked part of the World; and they shall crucify him—for it behooveth our God, and there is none other nation on Earth that would crucify their God. For should the mighty miracles be wrought among other nations they would repent, and know that he be their God. However, because of priestcrafts and iniquities, they at Jerusalem will stiffen their neck against him, that he be crucified. #RandolphHarris 13 of 20

“Wherefore, because of their iniquities, destructions, famines, pestilences, and bloodshed shall come upon them; and they who shall not be destroyed shall be scattered among all nation. However, behold, this saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the Earth, unto the lands of their inheritance. And it shall come to pass that they shall be gathered in from the isles of the sea, and from the four parts of the Earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance. Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute? However, behold, this land, said God, shall be a land of thine inheritance and Gentiles shall be blessed upon the land. And this land shall be a land of thine inheritance and the Gentiles shall be blessed upon the land. And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall rise up unto the Gentiles. And I will fortify this land against all other nations. And one that frighteth against Zion shall perish, saith God. #RandolphHarris 14 of 20

“For one that raiseth up a kind against me shall perish, for I, the Lord, the king of Heaven, will be their king, and I will be a light unto them forever, that hear my words. Wherefore, this cause, that my covenants may be fulfilled which I have made unto the children of humans, that I will do unto them while they are in the flesh, I must needs destroy the secrets works of darkness, and of murders, and of abominations. Wherefore, one that frighteth against Zion, both Jew and Gentile, both bound and free, both male and female, shall perish; for they are they who are the whore of all the Earth; for they who are not for me are against me, saith our God. For I will fulfill my promises which I have made unto the children of humans, that I will do unto them while they are in the flesh—wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel. Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for the land of their inheritance; for it is a choice land, saith God unto me, above all other lands, wherefore I will have all humans that well thereon that they shall worship me, saith God. #RandolphHarris 15 of 20

“And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. However, great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren. For behold, the Lord God has led away from time to time from the house of Israel, according to his will and pleasure. And now behold, the Lord remembereth all them who have been broken off, wherefore he remembereth us also. Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life. Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. #RandolphHarris 16 of 20

“Wherefore, may God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise hm through grace divine. Amen,” 2 Nephi 1-25. It is a far, far better thing that I do, than I have ever done; it is a far, far better rest, that I go to, than I have ever known. I question not but Your Honors d to the utmost of your powers in the discovery and detecting of witchcraft and witches, and would not be guilty of innocent blood for the World. But, by my own innocency, I know you are the wrong way. O God Most High, Most Glorious, the thought of thine infinite serenity cheers me, for I am toiling and moiling, troubled and distressed, but thou art forever at perfect peace. Thy designs cause Thee no fear or care of unfulfillment, they stand fast as the eternal hills. Thy power knows no bound, Thy goodness no suit. Thou bringest order out of confusion, and my defeats are Thy victories: The Lord God omnipotent reigneth. I come to Thee as a sinner with cares and sorrows, to leave every concern entirely to Thee, every sin calling for Christ’s precious blood; revive deep spirituality in my heart; le me live near to the great Shepherd, hear his voice, know its tones, follow its calls. #RandolphHarris 17 of 20

Keep me from deception by causing me to abide in the truth, from harm by helping me to walk in the power of the Spirit. Give me intenser faith in the eternal verities, burning into me by experience the things I know; let me never be ashamed of the truth of the gospel, that I may bear its reproach, vindicate it, see Jesus Christ as its essence, know in it the power of the Spirit. Lord, help me, for I am often lukewarm and chill; unbelief mars my confidence, sin makes me forget Thee. Let the weeds that grow in my soul be cut at their roots; grant me to know that I truly live only when I live to Thee, that all else is trifling. Thy presence alone can make me holy, devout, strong and happy. Abide in me, gracious God. We beseech Thee, O Lord, give strength to the weary, assistance to the sufferers, comfort to the sad, help to those in tribulation. That it may please Thee to look upon and to relieve the miseries of the poor and of captives: We beseech Thee, hear us. How great is Thy mercy, O Lord, in succouring the captives, sparing the wretched, forgiving the sinners, supporting travelers, relieving the oppressed, hearing prayers, giving to the destitute what they need, converting barbarous nation to the calling upon Thy Name! Be pleased, O loving and merciful God, to hear us when we implore that mercy. #RandolphHarris 18 of 20

Essential to our effective petitionary prayer is a prayer list. I say this first because of my own repeated experiences. For example, I may be praying for my mother, and as I pray for her I see our old family homes at 3609 Victor Avenue. In front is parked my dad’s Arctisblau arctic metallic blue 1990 BMW 750iL. It had front and rear spoilers, tinted windows, and custom wheels. Suddenly I am a kid again, wearing my black leather jacket, sitting in the passenger seat, and heading down Shore Line Drive to Alameda Beach. I can smell the ocean and cocoa butter. So much for my “prayers for Mother!” This is why I need a prayer list. To be sure, even using a list, my mind still wanders. However, when it does, I always have my list to bring me back. And when I am especially prone to distraction I can place my index finger on her name and pray with my eyes wide open—moving from name to name in this way. Every Christian person should have a prayer list which listen among other things, the names of one’s family and, if married, spouse and children. Moreover, the list ought to be detailed, featuring personal items under the names of those closet to one. I have found that small “Post-its” placed under headings help keep my list updated. #RandolphHarris 19 of 20

My daily prayer list carries the following headings, each with several details under it: Family, staff, secretaries, and custodians, ill, grieving, important events, present problems, ministries, weekly worship, never believers, missions list. In addition to my daily list, I have four other lists which I try to go through once a week. List 1 has: Ongoing ill, personal requests from others, evangelism, spiritual warfare. List 2 has: World, USA, personal life, needed personal qualities. List 3 has: Christian leaders, pastors, upcoming ministries and vision. List for has: Government leaders (federal, state, and local), the fire department and others. Quite frankly, I could not get on at all without a prayer list, not only because it tames my wandering mine, but also because it insures that I will not neglect things that are important. O God, Who are the Author of love, and the Lover of pure peace and affection, heal the diseases of all Chrisitans who are sik, and let all who are terrified by fears, afflicted by poverty, harassed by tribulation, worn down by illness, given over to punishments, and all prisoners, and wayfarers, be set free by Thine indulgent tenderness, raised up by amendment life, and cherished by Thy daily compassion. #RandolphHarris 20 of 20

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This Nation, Under God, Shall Have a New Birth of Freedom and Shall Not Perish from the Earth!

April 30, 2020 1:38 am

The dream begins, most of the time, with believing in yourself, by loving yourself, pushing yourself, and allowing God to lead you on to the next level, sometimes enlightening you along the way with truth. God posses in penetrating insight into His children’s needs. We have already seen that external stimuli are not necessary for central processes to be active. As networks of assemblies and phase-cycles are activated and continue their process in semi-independence of further incoming information, we get something like “looking ahead.” The pattern of impulses formed within the structure of connexions will function as an apparatus of orientation by representing both the actual state of the environment and the changes to be expected by that environment. Here we are back to the process of “expectancy.” Our expectations of what will happen are already on the map. Either a similar sequence of events has happened in the past and for that reason may be expected again in the future; or higher-order processes have formed an image of what can happen, on the basis of whatever information is available about what has happened in the past. Thus behavior now is guided and directed by an expectation, just concept t (for “triangle”) could direct and guide the eye to look for angles. #RandolphHarris 1 of 20

The representation or model of the environment will thus constantly tend to run ahead of the actual situation. This representation of the possible results following from the existing position will of course be constantly checked and corrected by the newly arriving sensory signals which record actual developments in the environment. The representations of the external environment which will guide behaviour will thus be not only representations of the actually existing environment, but also representations of the changes to be expected in that environment. We must therefore conceive of the model as constantly trying out possible developments and determining action in the light of the consequences which, from the representations of such actions, would appear to follow from it. On the map are good places, and paths to good places—goals, we might say, and steps to those goals. The model is the active part of the map which shows at any moment where we are in relation to the good places on our maps (and in relation to painful places as well). The map enables us to look ahead to some extent, that is to have expectations of what can happen next. What can happen next may lead to good places eventually or to painful places. Expectations can turn into preferred or dreaded outcomes. #RandolphHarris 2 of 20

The image on the map which already has good feelings attached to it may be kept in mind by the processes of reverberation. It is thereby likely to steer the organism to respond selectively to further information, according to the messages congruity with a good path. The parts of the map associated with good feelings, which hold our preferences, can thus act as gyroscopes, bringing the organism back on course towards good things when it has deviated. Part of the map associated with bad feelings may of course operate in a similar way. The data on fight and flight as defense reactions makes the instinctive theory of aggression appear in a peculiar light. The impulse to flee plays—neurophysiologically and behaviourally—the same if not a larger role in animal behaviour than the impulse to fight. Neurophysiologically, both impulses are integrated in the same way; there is no basis for saying that aggression is more “natural” than flight. Why, then, do instinctivists talk about the intensity of the innate impulses of aggression, rather than about the innate impulse for flight? #RandolphHarris 3 of 20

If one were to translate the reasoning of the instinctivist regarding the impulse for fight to that of flight one would arrive at the this kind of statement: “Humans are drive by an innate impulse to flee; one may try to control this impulse by one’s reason, yet this control will prove to be relatively inefficient, even though some means can be found that may serve to curb the power of the ‘flight instinct.’” Considering the emphasis that has been given to innate human aggression as one of the gravest problems of social life, from religious positions down to the scientific work, a theory centered around human’s “uncontrollable flight instinct” may sound funny, but it is neurophysiologically as sound as that of “uncontrolled aggression.” In fact, from a biological standpoint it would seem that flight serves self-reservation better than fight. To political or military leaders it may, in fact, not sound funny, but rather sensible. They know from experience that human’s nature does not seem to incline toward heroism and that many measures have to be taken to motivate humans to fight and to prevent them from running away in order to save one’s life. The student of history may rise the question whether the instinct for flight has not proven to be at least as powerful a factor as that for fight. #RandolphHarris 4 of 20

One may come to the conclusion that history has been determined not so much by instinctive aggression as by the attempt to suppress human’s “flight instinct.” One may speculate that a large part of human’s social arrangements and ideological efforts have been devoted to this aim. Humans had to be threatened with death to instill in them a feeling of awe for the superior wisdom of their leaders, to make them believe in the value of honour. One tried to terrorize one with the fear of being called a coward or a traitor, or one simply got him or her drunk with liquor or wit the hope of booty and women. Historical analysis might show that the repression of the flight impulse and the apparent dominance of the fight impulse is largely due to the cultural rather than to biological factors. These speculations are only intended to point to the ethological bias in favour of the concept of Homo aggressivus; the fundamental facts remains, that the brain of animals and humans has built-in neuronal mechanisms which mobilize aggressive behaviour (or flight) in response to threats to the survival of the individual or the species, and that this type of aggression is biologically adaptive and serves life. #RandolphHarris 5 of 20

In our own Anglo-American culture there seems to be two common-sense models according to which we formulate our conceptions of behaviour: the real, sincere, or honest performance; and the false one that thorough fabricators assemble us, whether meant to be taken unseriously, as in the work of stage actors, or seriously, as in the work of confidence people. We tend to see real performances as something not purposely put together at all, being unintentional product of the individual’s unselfish conscious response to the facts in one’s situation. And contrived performances we tend to see as something painstakingly pasted together, one false item on another, since there is no reality to which the items of behaviour could be a direct response. It will be necessary to see now that these dichotomous conceptions are by way of being the ideology of honest performers, providing strength to the show they put on, but a poor analysis of it. First, let it be said that there are many individuals who sincerely believe that the definition of the situation they habitually project is the real reality. In this report I do not mean to question their proportion in the population but rather the structural relation of their sincerity to the performances they offer. #RandolphHarris 6 of 20

If a performance is to come off, the witnesses by and large must be able to believe that the performers are sincere. This is the structural place of sincerity in the drama of events. Performers may be sincere—or be insincere but sincerely convinced of their own sincerity—but this kind of affection for one’s part is not necessary for its convincing performances. There are not many French cooks who are really Russian spies, and perhaps there are not many women who want to play the part of wife to one man and mistress to another but these duplicities do occur, often being sustained successfully for long periods of time. This suggests that while persons usually are what they appear to be, such appearances could still have been managed. There is, then, a statistical relation between appearances and reality, not an intrinsic or necessary one. In fact, given the unanticipated threats that play upon a performance, and given the need (later to be discussed) to maintain solidarity with one’s fellow performers and some distance from the witnesses, we find that a rigid incapacity to depart from one’s inward view of reality may at times endanger one’s performance. #RandolphHarris 7 of 20

Some performances are carried off successfully with complete dishonesty, other with complete honesty; but for performances in general neither of these extremes is essential and neither, perhaps, is dramaturgically advisable. The implication here is that an honest, sincere, serious performance is less firmly connected with the solid World than one might assume. And this implication will be strengthened if we look again at the distance usually placed between quite honest performances and quite contrived ones. In this connection take, for example, the remarkable phenomenon of stage acting. It does take deep skill, long training, and psychological capacity to become a good stage actor. However, this fact should not blind us to another one: that almost anyone can quickly learn a script well enough to give a charitable audience some sense of realness in what is being contrived before them. And it seems this is so because ordinary social intercourse is itself put together as a scene is put together, by the exchange of dramatically inflated actions, counteractions, and terminating replies. Scripts even in the hands of unpracticed players can come to life because life itself is a dramatically enacted thing. All the World is not, of course, a stage, but the crucial ways in which it is not are not easy to specify. #RandolphHarris 8 of 20

The recent use of “psychodrama” as a therapeutic technique illustrates a further point in this regard. In these psychiatrically staged scenes patients not only act out parts with some effectiveness, but employ no script in doing so. Their own past is available to them in a form which allows them to stage a recapitulation of it. Apparently a part once played honestly and in earnest leave the performer in a position to contrive a showing of it later. Further, the parts that significant others play to one to switch from being the person that one was to being the persons that others were for one. This capacity to switch enacted roles when obliged to do so could have been predicted; everyone apparently can do it. For in learning to perform our parts in real life we guide our own productions by not too consciously maintaining an incipient familiarity with the routine of those to whom we will address ourselves. And when we come to be able properly to manage a real routine we are able to do this in part because of “anticipatory socialization,” having already been schooled in the reality that is just coming to be real for us. When the individual does move into a new position in society and obtains a new part to perform, one is not likely to be told in full detail how to conduct oneself, nor will the facts of one’s new situation press sufficiently to one from the start to determine one’s conduct without one’s further giving thought to it. #RandolphHarris 9 of 20

Ordinarily one will be given only a few cues, hints, and stage directions, and it will be assumed that one already has in one’s repertoire a large number of bits and pieces of performances that will be required in the new setting. The individual will already have a fair idea of what modesty, deference, or righteous indignation looks like, and can make a pass at playing these bits when necessary. One may even be able to play out the part of hypnotic subject or commit a “compulsive” crime on the basis of models for these activities that one is already familiar with. A theatrical performance or a staged confidence game requires a thorough scripting of the spoken content of the routine; but the vast part involving “expression given off” is often determined by meager stage directions. It is expected that the performer of illusions will already know a good deal about how to manage one’s voice, one’s face, and one’s body, although one—as well as any person who directs one—may find it difficult indeed to provide a detailed verbal statement of this kind of knowledge. And in this, of course, we approach the situation of the straightforward person in the street. Socialization may not so much involve a learning of the many specific details of a single concrete part—often there could not be enough time or energy for this. #RandolphHarris 10 of 20

What does seem to be required of the individual is that one learn enough pieces of expression to be able to “fill in” and manage, more or less, any part that one is likely to be given. The legitimate performances of everyday life are not “acted” or “put on” in the sense that the performer knows in advance just what one is going to do, and does this solely because of the effect it is likely to have. The expressions it is felt one is giving off will be especially “inaccessible” to one. However, as in the case of less legitimate performers, the incapacity of the ordinary individual to formulate in advance the movements of one’s eyes and body does not mean that one will not express oneself through these devices in a way that is dramatized and pre-formed in one’s repertoire of actions. In short, we all act better than we know how. When the individual’s stigma is established in one during one’s stay in an institution, and when the institutions retains a discrediting hold upon one for a period after one’s release, one may expect a special cycle of passing. For example, in one mental hospital it was found that patients re-entering the community often planned to pass in some degree. Patients who were forced to rely on the rehabilitation officer, the social service worker, or the employment agencies for a job, often discussed among their fellows the contingencies they faced and the standard strategy for dealing with them. #RandolphHarris 11 of 20

For the first job, official entrée would necessitate the employer knowing about their stigma, and perhaps the personnel officer, but always the lower levels of the organization and workmates could be kept in some ignorance. As suggested, it was felt that this could involve a certain amount of insecurity because it would not be known for sure who “knew” and who did not, and how long-lasting would be the ignorance of those who did not know. Patients expressed the feeling that after staying in a placement job of this kind for six months, long enough to save some money and get loose from hospital agencies, they would quit work and, on the basis of the six-month work record, get a job someplace else, this time trusting that everyone at work could be kept ignorant of the stay in a mental hospital. Another strategy of those who pass is to present sights of their stigmatized failing as signs of another attribute, one that is less significantly a stigma. People with mental impairments, for example, apparently sometimes try to pass as mental patients, the latter being the lesser of the two social evils. “Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard,” reports Acts 4.19. #RandolphHarris 12 of 20

Similarly, a hard of hearing person may intentionally style his or her conduct to give others the impression that he or she is a daydreamer, an absent-minded person, an indifferent, easily bored person—even someone who is feeling faint, or snores and therefore is unable to answer quiet question since one is obviously asleep. These character traits account for failure to hear without the imputation of deafness. The self-actualized has no wish to put one’s ego forward, makes no pretensions to spiritual superiority, yet one’s wishes to awaken others to the idea that enlightenment is possible, is worth seeking, and is accompanied by unparalleled felicity. It is possible for a person to realize one’s high aspiration. However, will one then find that all is bliss? How could that be when first one would become much more sensitive to the Word’s miseries and sorrows and, second, much more aware that everything that is, including oneself, is merely a passing show—just like a dream of the night which vanishes in the morning? Will there not be a touch of melancholy in these two aspects of one’s awareness? The acceptance will be there, for one will be just as much aware of the Real which does not pass, but this acceptance will itself be touched with a kind of resignation. #RandolphHarris 13 of 20

Is this what the religio-mystics mean when they so often admonish others to resign themselves to God’s will? There is a type of legalism I want to address: the observance of humanmade rules. Paul’s call to stand firm in our freedom in Christ and not let ourselves be burdened by a yoke of slavery is just as valid today with our rules as it was in the Galatians’ day with the Mosaic law. I previously noted that King John was forced to sign the Magna Charta. However, God gave us our spiritual Magna Charta. Though Paul, He called us to be free: “You, my brothers, were called to be free.” In fact, God does not just call us to freedom, He actually exhorts us to stand firm in our freedom—to resist all efforts to abridge or destroy it. Despite God’s call to be free and His earnest admonition to resist all efforts to curtail it, there is very little emphasis in Christian circles today on the importance of Christian freedom. Just the opposite seems to be true. Instead of promoting freedom, we stress our rules of conformity. Instead of preaching living by grace, we preach living by performance. Instead of encouraging new believers to be conformed to Christ, we subtly insist that they be conformed to our particular style of Christian culture. #RandolphHarris 14 of 20

We do not intend to do this and would earnestly deny we are. Yet that is the bottom-line effect of most of our emphases in Christian circles today. For example, many people would react negatively to my quoting only part of Galatians 5.12, “You, my brothers, were called to be free.” Despite the fact that this statement is a complete sentence, they would say, “But that is not all of the verse. Go on to quote the remainder: ‘But do not use your freedom to indulge the sinful nature; rather, serve one another in love.’” (We seem to forget that verse divisions were not inspired.) The person who reacts that way has made my point. We are much more concerned about someone abusing one’s freedom than we are about one’s guarding it. We are more afraid of indulging the sinful nature than we are of falling into legalism. Yet legalism does indulge the sinful nature because it fosters self-righteousness and religious pride. It also diverts us from the real issues of the Christian life be focusing on external and sometimes trivial rules. “But wo unto the rich who are rich as to the things of the World. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them. And wo unto the deaf that will not hear; for they shall perish. #RandolphHarris 15 of 20

“Wo unto the blind that will not see; for they shall perish also. Wo unto the uncircumcised of heart, for a knowledge of their iniquities shall smite them at the last day. Wo unto the lair, for one shall be thrust down to hell. Wo unto the murderer who deliberately killeth, for one shall die. Wo unto them who commit whoredoms, for they shall be thrust down to hell. Yea, who unto those that worship idols, for the devil of all devils delighteth in the. And, in fine, who unto all those who die in their sins; for they shall return to God, and behold his face and remain in their sins. O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one. Remember, to be carnally-minded is death, and to be spiritually-minded its life eternal. O, my beloved brethren, give ear to my words. Remember the greatness of the Holy One of Israel. Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Marker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not for they love the truth and are not shaken. #RandolphHarris 16 of 20

“O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for humans is narrow, but it lieth in a straight course before one, and the keeper of the gate is the Holy One of Israel; and one employeth no servant there; and there is none other way save it be by the gate; for one cannot be deceived, for the Lord God is his name. And whoso knocketh to him will he open; and the wise, and the learned, and they are rich who are puffed up because of their learning, and their wisdom, and their riches—yea, they are they who despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them. However, the things of the wise and the prudent shall be hid from them forever—yea, that happiness which is prepared for the saints. O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all people shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood. #RandolphHarris 17 of 20

“O, my beloved brethren, turn away from your sins; shake off the chains of him that would bind you fast; come unto that God who is the rock of your salvation. Prepare your souls for that glorious day when justice shall be administered unto the righteous, even the day of judgment, that ye may not shrink with awful fear; that ye may not remember your awful guilt in perfectness, and be constrained to exclaim: Holy, holy are thy judgement, O Lord God Almighty—but I know my guilt; I transgressed thy law, and my transgressions are mine; and the devil hath obtained me, that I am a prey to his awful misery. However, behold, my brethren, is it expedient that I should awake you to an awful reality of these things? Would I harrow up your souls if your minds were pure? Would I be plain unto your according to the plainness of the truth if ye were freed from sin? Behold, if ye were holy I would speak unto you of holiness; but as ye are not holy, and ye look upon me as a teacher, it must needs be expedient that I teach you the consequences of sin. Behold, my soul abhorreth sin, and my heart delighteth in righteousness; and I will praise he holy name of my God. Come, my brethren, every one that thirsteth, come ye to the waters; and one that hath no money, come buy and eat; yea, come buy wine and milk without money and without price. #RandolphHarris 18 of 20

“Wherefore, do not spend money for that which is of no worth, nor your labour for that which cannot satisfy. Hearken diligently unto me, and remember the words which I have spoken; and come unto the Holy One of Israel, and feast upon that which perisheth not, neither can be corrupted, and let your soul delight in fatness. Behold, my beloved brethren, remember the words of your God; pray unto him continually by day, and give thanks unto his holy name by night. Let your hearts rejoice. And behold how great the covenants of the Lord, and how great his condescension unto the children of humans; and because of his greatness, and his grace and mercy, he has promised unto us that our seed shall not utterly be destroyed, according to the flesh, but that he would preserve them; and in future generations they shall become a righteous branch unto the house of Israel. And now, my brethren, I would speak unto you more; but on the morrow I will declare unto you the remainder of my words. Amen,” reports 2 Nephi 9.30-54. Depart, O Christian soul, out of this World, in the Name of God the Father Almighty, Who created thee; in the Name of Jesus Christ His Son, who suffered for thee; in the Name of this Holy Ghost, Who has been poured into thee; may thy place be this say in peace, and thy habitation in the Heavenly Jerusalem. #RandolphHarris 19 of 20

My God, I feel it is Heaven to please Thee, and to be what thou wouldst have me be. O that I were holy, pure as Christ is pure, perfect as Thy Spirit is perfect! These, I feel, are the best commands in Thy Book, and shall I break them? Must I make them? Am I under such a necessity as long as I live here? Woe, woe is me that I am a sinner, that I grieve this blessed God, who is infinite in goodness and grace! O, if he would punish me for my sins, it would not wound my heart so deep to offend him; but though I sin continually, He continually repeats his kindness to me. At times I feel I could bear any sufferings, but how can I dishonour this glorious God? What shall I do to glorify and worship this best of beings? O that I could consecrate my soul and body to His service, without restraint, forever! O that I could give myself up to him, so as never more to attempt to be my own! Or have any will or affections that are not perfectly conformed to His will and His love! However, alas, I cannot live and not sin. O may Angels glorify Him incessantly, and if possible, prostrate themselves lower before the blessed King of Heaven! I long to bear a part with them in ceaseless praise; but when I have done all I can to eternity I shall not be able to offer more than a small fraction of the homage that the glorious God deserves. Give me a heart full of divine, Heavenly love. #RandolphHarris 20 of 20

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Unto every Chrisitan souls that is afflicted, or plunged into distress, grant Thou mercy, grant relief, grant refreshment. Despise not, O Lord, we beseech Thee, those who cry out in their afflictions, but mercifully relieve their pain with speedy assistance; through Jesus Christ our Lord.

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To Understand All is to Forgive All and Let a White Lily Emerging Unsullied from a Bog

April 28, 2020 10:40 pm

We seldom attribute common sense except to those who agree with us. Be kind to unkind people—they need it the most. Tranquility can be reached by simply allowing the mind to become quiet. From tranquility emerges a person brimming over with self-reliance and contentment. An alcoholic patient, A, complained of the inconsiderateness of his mistress. As far as I could see, the complaint was not warranted, or at any rate not nearly to the extent that A implied. He himself suffered from a conflict, quite obvious to an outsider, of being compliant, good-natured, and generous on the one hand and domineering, demanding, and arrogant on the other. Here, then, was a projection of aggressive trends. However, what made the projection necessary? In his idealized image, aggressive tendencies were merely a natural ingredient of a forceful personality. The most prominent feature, however, was goodness—there had not been anyone so good as he since St. Francis, and never had there been such an ideal friend. Was the projection, then, a sop to his idealized image? Certainly! However, it also permitted him to live out his aggressive trends without becoming aware of them and so being confronted with his conflicts. Here was a person caught in an unsolvable dilemma. He could not relinquish his aggressive trends because they were of a compulsive nature. #RandolphHarris 1 of 21

Neither could he abandon his idealized image, for it was what held him together. The projection was a way out of the dilemma. It thus represented an unconscious duplicity: it enabled him to asset all his arrogant demands and to be at the same time the ideal friend. The fact was that he himself was given to transitory affairs which he kept secret. One might think here of a retaliatory fear growing out of his judging others by himself. Certainly a need to justify himself was involved. Consideration of a possible projection of homosexual tendencies did not help to clarify the situation. The clue lay in his peculiar attitude toward his own unfaithfulness. His affairs were not forgotten, but in retrospect they did not register. They were no longer a live experience. The alleged unfaithfulness of the woman, on the other hand, was quite vivid. Here, then, was an externalization of experience. Its function was the same as that of the previous example: it allowed him to maintain the idealized image and also do as he pleased. Power politics, as played among political and professional groups, may serve as another instance. Frequently such maneuvering is motivated by a conscious intention to weaken a rival and fortify one’s own position. #RandolphHarris 2 of 21

However, such maneuvering may also spring from an unconscious dilemma similar to the one presented above. In that case it would be an expression of unconscious duplicity. It would permit one all the intrigue and manipulation involved in this kind of attack without blemishing the idealized image, while at the same time affording an excellent way of pouring all one’s anger and contempt for oneself upon another person—better still, upon one who it is desirable to defeat in the first place. I shall conclude by pointing out a common way in which responsibility may be shifted to others without investing them with one’s own difficulties. Many patients, as soon as they are made aware of certain of their problems, jump immediately to their childhood and pin all their explanation on that. They are sensitive to coercion, they say, because they had a domineering mother. They are easily humiliated because humiliations were suffered in childhood; they are vindictive because of their early injuries; they are withdrawn because nobody understood them when they were young; they are inhibited in pleasures of the flesh because of their puritanical upbringing, and so on and so on. #RandolphHarris 3 of 21

I do not refer here to interviews in which both analyst and patient are seriously engaged in understanding early influences but rather to an overeagerness to explore childhood which leads to nothing but endless repetition and is accompanied by an equally great lack of interest in exploring the forces operating in the patient at present. Inasmuch as this attitude is supported by Dr. Freud’s overemphasis on genesis, let us carefully examine how much of it is based on truth and how much on fallacy. It is true that the patient’s neurotic development started in childhood and that all the data one can provide is relevant to an understanding of the specific kind of development that has taken place. It is true also that one is not responsible for one’s neurosis. The impact of circumstances was such that he could not help developing as he did. For reasons that will be discussed presently, the analyst must make this point very clear. The fallacy lies in the patient’s lack of interest in all the forces that have been built up in one on the basis of one’s childhood. These, however, are the forces that are operating in one now and that lie behind the present difficulties. One having seen so much hypocrisy around oneself as a child may have played a part, for instance, in making one cynical. #RandolphHarris 4 of 21

However, if one relates one’s cynicism to one’s early experience alone, one ignores one’s current need to be cynical—a need that springs from one’s being divided between divergent ideals and so having to throw all values overboard in an attempt to solve that conflict. Moreover, one tends to assume responsibility where one cannot, and to refuse to assume it where one should. One keeps referring to early experiences in order to reassure oneself that one really cannot help having certain failings, and at the same time feels that one should have come out of one’s early calamities unscathed—a white lily emerging unsullied from a bog. For this one’s idealized image is partly to blame, since it will not permit one to accept oneself with flaws or conflicts past or present. However, more important, one’s harping on childhood is a particular kind of evasion of self which still allows one to maintain an illusion of eagerness for self-scrutiny. Because one externalizes them one does not experience the forces operating within one; and one cannot conceive of oneself as an active instrument of one’s own life. Having creased to be the propellant one thinks of oneself as a ball that once pushed downhill must keep on rolling, or as a guinea pig, once conditioned forever determined. #RandolphHarris 5 of 21

The one-sided emphasis a patient may put on childhood is so definite an expression of one’s externalizing tendencies that whenever I meet this attitude I expect to find a person who is thoroughly alienated from oneself and who continues to be driven centrifugally away from oneself. And I have not yet been mistaken in this anticipation. The tendency to externalize operates in dreams as a jailer, if the husband slams the doors through which the dreamer wants to pass, if accidents occur or obstacles interfere with reaching a much desired destination, these dreams constitute an attempt to deny the inner conflict and to ascribe it to some external factor. A patient with a general tendency to externalize offers peculiar difficulties in analysis. One comes to it as one would go to a dentist, expecting the analyst to perform a job that does not really concern one. One is interested in the neurosis of one’s wife, friend, brother, but not in one’s own. One talks about the difficulty circumstances under which one lives and is reluctant to examine one’s share in them. If one’s wife were not so neurotic or one’s work so upsetting, one would be quite all right. For a considerable person one has no realization whatever that any emotion forces could possibly be operating within oneself. #RandolphHarris 6 of 21

The individual is afraid of ghost, burglars, thunderstorms, of vindictive persons around one, of the political situation, but never of oneself. One is at best interested in one’s problems for the intellectual or artistic pleasures they afford one. However, as long as one is, so to speak, psychically nonexistent, one cannot possibly apply any insight one may gain to one’s actual living, and therefore in spite of one’s greater knowledge about oneself can change very little. Externalization is thus essentially an active process of self-elimination. The reason for it being feasible at all lies in the estrangement from the self that is inherent in the neurotic process anyhow. With the self eliminated, it is only natural that the inner conflicts, too, should be removed from awareness. However, by making the person more reproachful, vindictive, and fearful in respect to others, externalization replaces the inner conflicts with external ones. More specifically, it greatly aggravates the conflict that originally set in motion the whole neurotic process: the conflict between the individual and the outer World. Relationships between and among the major information-diffusing, socializing agencies of a society and the interacting, cumulative, socially accepted ideological orientations they create and sustain is the essence of hegemony. #RandolphHarris 7 of 21

The American television industry, for instance, connects with other large industries, especially advertising companies but also national and multinational corporations that produce, distribute, and market a wide range of commodities, which could influence behaviour on an unconscious or even conscious level. Commercial TV networks no longer buys original children’s television shows. Network executives only want new program ideas associated with successful retail products already marketed to children. By early 2000 more than 20 toy-based TV shows appeared on American commercial TV weekly. Television also has the ability to absorb other major social institutions—organized religion, for instance—and turn them into popular culture. The TV industry also connects with government institutions, including especially the federal agencies that are supposed to regulate telecommunications. The development of American commercial broadcasting is a vivid example of how capitalist economic forces assert their power. Evacuation of the legislative mandated public service ideal could only have taken place because the Federal Communications Commission stepped aside while commercial interest amassed power and expanded their influence. Symptomatic of the problem is the fact that government regulators typically are recruited from, and return to, the very industries they are supposed to monitor. #RandolphHarris 8 of 21

Transmedia and transgenre intergrations with mutually reinforcing ideological consequences are also commonplace. Popular radio and video songs, for example, can also be commercials. Commercial logos become products themselves and are reproduced on tee-shirts, posters, beach towels, and other informational media. The rhetoric of TV commercials and programs is recycled in the lyrics of rap music and in the routines of stand-up comedians performing live and on television. There are films made for television, magazines published about television, and television news magazines. The most well-known national newspaper in the Untied States of America, USA Today, is sold nationwide in vending boxes that resemble TV sets. Television commercial appear on Channel One, and educational news channel shown to students in American elementary school classrooms. Logos that advertise only national gasoline, food, and motel chains appear on government highway signs, advising travelers of their availability at upcoming freeway exists. Expensive public relations campaigns of major corporations distribute “informational” supplementary textbooks to elementary and secondary school systems. #RandolphHarris 9 of 21

Major business organizations send digests of their annual reports and other promotional materials to college instructors, hoping their biased information will be incorporated into teaching and research. Similar materials are sent to political and religious leaders so they will pas the information along to their constituencies and congregations. In the United States of America, advocacy of alternative political ideologies, parties, and candidates, or suggestions of viable consumer alternatives to the commercial frenzy stimulated and reinforced by advertising and other marketing techniques, are rarely seen on the popular media. Radical ideas typically appear only on underfinanced, non-commercial radio and TV stations and in low-budget print media. These media have tiny public followings compared to commercial television and video outlets, metropolitan daily newspapers, and national magazines. When genuinely divergent views appear on mainstream media, the information is frequently shown in an unfavourable light or is modified and co-opted to surrender to the embrace of mainstream thought. The mass media helped create an impression that even society’s roughest edges ultimately must conform to the conventional contours of dominant ideologies. #RandolphHarris 10 of 21

Hegemony has been central to the management of ideology in communist nations too, though it develops differently. Central ideological planning and the creation of propaganda to advise “the people” represent the same intention—to protect the interests of ruling elites. The collapse of political authority in some counties is the breakdown in political party’s ideological hegemony. Conflict between culture producers and young audiences is usually what happens before a country undergoes a shift in political power. Young rock musicians and their enthusiastic audiences led a cultural and political struggle against the repressive institutions and the ideology behind them. Trying to contain and control rebellious youth, the former communist governments attempted in sinister ways to defuse politically charged musical and cultural activity of youth by incorporating and sponsoring them. Young people and other dissenter saw through the strategy, however, challenged the hegemony, and stimulated policy changes that later contributed to the dramatic downfall of the European communist governments. In resistance among the country’s disaffected urban population. Recent popular revolutions in communist countries developed from widespread discontent with an interacting spectrum of economic, political, and cultural conditions. #RandolphHarris 11 of 21

Ironically, the workers’ uprising that Marx and Engels theorized would take place in repressive, class-based capitalist economies developed instead in communist nations which had proven in many respects to be even more repressive. No person, for any considerable period, can wear one face to oneself and another to the multitude without finally getting bewildered as to which may be true. It is conformity to how other people think we should live instead of how the Bible tells us to live. More often than not, these rules have no valid biblical basis. Like the Pharisees of Jesus’ time, we have tried to “help” God by adding out humanmade rules to His commands. Jesus’ charge against the Pharisees, recorded in Mark 7.6-8, is still valid today: “’These people honour me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men.’ You have let go of the commands of God and are holding on to the traditions of humans.” This may seem like a rather severe charge to bring against contemporary Christianity, but it is true today. There are far too many instances within Christendom where our traditions and rules are, in practice, more important than God’s commands. #RandolphHarris 12 of 21

More often than not, we try to earn favour with God in the area of humanmade rules, or we feel guilty because we have failed in keeping them. We do or do not do a particular thing because someone, or some group, or our cultural background tells us we ought or ought not to do it. And these “oughts” or “ought nots” are usually communicated by people in such a way that the favour or frown of God is tied to our compliance. However, we can do nothing to earn favour with God, His favour is given solely by His grace through Christ. I realize in our practice may lag behind our understanding, but we cannot begin to practice the truth until we understand it. Jacob explains that the Jews will be gathered in all their lands of promise—The Atonement ransoms man from the Fall—the bodies of the dead will come forth from the grave, and their spirits from hell and from paradise—they will be judged—the Atonement saves from death, hell, the devil and endless torment—the righteous are to be saved in the kingdom of God—penalties for sins are set forth—the Holy One of Israel is the keeper of the gate. About 559-545 Before Christ. “And now, my beloved brethren, I have read these things that ye might know concerning the covenants of the Lord that he has covenanted with all the house of Israel. #RandolphHarris 13 of 21

“That he has spoken unto the Jews, by the mouth of his holy prophets, even from the beginning down from generation to generation, until the time comes that they shall be restored to the true church and fold of God; when they shall be gathered home to the lands of their inheritance, and shall be established in all their lands of promise. Behold, my beloved brethren, I speak unto you these things that ye may rejoice, and lift up your heads forever, because of the blessings which the Lord God shall bestow upon your children. For I know that ye have searched much, many of you, to know of things to come; wherefore I know that ye know that our flesh must waste away and die; nevertheless, in our bodies we shall see God. Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto humans in the flesh, and die for all people, that all humans might become subject unto him. For as death hath passed upon all people, to fulfill the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto humans by reason of the fall; and the fall came by reason of transgressions; and because humans became fallen they were cut off from the presence of the Lord. #RandolphHarris 14 of 21

“Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon humans must need have remained to and endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother Earth, to rise no more. O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that Angel who fell from before the presence of the Eternal God, and become the devil, to rise no more. And our spirits must have become like unto him, and we become devils, Angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents, who transformeth himself nigh unto an Angel of light, and stirreth up the children of humans unto secret combinations of murder and all manner of secret works of darkness. O how great the goodness of our God, who prepereth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. And because of the new way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death if the grave. #RandolphHarris 15 of 21

“And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of humans will be restored to one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all humans become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh, save it be that our knowledge shall be perfect. Wherefore, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness. And it shall come to pass that when all humans shall have passed from the first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged accord to the holy judgment of God. #RandolphHarris 16 of 21

“And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his Angels; and they shall go away into everlasting fire, prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end. O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled. However, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the World, and despised the World, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the World, and their joy shall be full forever. O the greatness of the mercy of our God, the Holy One of Israel! For he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone. O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it. #RandolphHarris 17 of 21

“And he cometh into the World that he may save all people if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. And he suffereth this that the resurrection might pass upon all human, that all might stand before him at the great and judgment day. And he commandeth all humans that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, they Holy One of Israel, has spoken it. Wherefore, he has given a law; and where there is no low given there is no punishment and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claimed upon them, because of the atonement; for they are delivered by the power of him. For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel. #RandolphHarris 18 of 21

“However, wo unto one that has the law given, yes, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of one’s probation, for awful is one’s state! O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of humans! When they are learned they think they are wsie, and they hearken not unto the counsel of God, for they set aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish. However, to be learned is good if they hearken unto the counsels of God,” reports 2 Nephi 1-29. O God the Father, of Heaven; have mercy upon the soul of Thy servants. O God the Son, Redeemer of the World; O God the Holy Ghost; O Holy Trinity, One God; Have mercy upon his soul. Thou Who art Three and One; O God the Holy of Holies; by Thy holy Incarnation; by Thy holy Nativity; By Thy holy Circumcision; by Thy holy Epiphany; by Thy holy Baptism; by Thy holy Passion; by Thy holy and most loving Death; by Thy holy Descent into hell; by Thy glorious Resurrection; by Thy wonderful Ascension; by the Coming of the Holy Ghost the Comforter; by the majesty of Thy Coming; we sinners do beseech Thee to hear us. That it may please Thee to deliver the soul of Thy servant from the princes of darkness, and the place of punishment; we beseech Thee to hear us, O Lord. #RandolphHarris 19 of 21

That it may please Thee to put all their sins out of remembrance forever; that it may please Thee mercifully to pardon whatever guilt they hath contracted by the fraud of the devil, or by one’s own sinfulness and weakness; that one may be enabled by Thy bounty to receive that remission of one’s sins which one has ever longed for; that it may please Thee to give to this our brother, returning to Thee out of Egyptian bondage, a place of refreshment, and light, and everlasting blessedness; that it may please Thee to give one joy and gladness in Thy kingdom, with Thy Saints and elect; that they may with confidence wait for the Day of Judgment; that it may please Thee to show them that sight of full of loveliness, Thy holy and gracious Face looking on them with benignity; that it may please Thee to hear us; Son of God; O Lamb of God, That takest away the sins of the World; have mercy of their souls. O Lamb of God, That takest away the sins of the World; give them peace, and eternal happiness, and everlasting glory. Lord, please have mercy on them. “The seventh Angel sounded his trumpet, and there were loud voices in Heaven, which said: ‘The kingdom of the World has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever,’” reports Revelation 11.15. #RandolphHarris 20 of 21

My dear Lord, I can but tell Thee that Thou knowest I long for nothing but Thyself, nothing but holiness, nothing but union with Thy will. Thou hast given me these desires, an Thou alone canst give me the thing desired. My soul longs for communion with Thee, for mortification of indwelling corruption, especially spiritual pride. How precious it is to have a tender sense and clear apprehension of the mystery of Godliness, of true holiness! What a blessedness to be like Thee, as much as it is possible for a creature to be like its creator! Lord, give me more of Thy likeness; enlarge my soul to contain fullness of holiness; engage me to live more for Thee. Help me to be less pleased with my spiritual experiences, and when I feel at ease after sweet communings, teach me it is far too little I know and do. Blessed Lord, let me climb up near to Thee, and love, and long, and plead, and wrestle with Thee, and pant for deliverance from the body of sin, for my heart is wandering and lifeless, and my soul mourns to think it should ever lose sight of its Beloved. Please wrap my life in divine love, and keep me ever desiring Thee, always humble and resigned to Thy will, more fixed on Thyself, that I may be more fitted for doing and suffering. #RandolphHarris 21 of 21

MILLS STATION AT CRESLEIGH RANCH

Rancho Cordova, CA |

Now Selling!

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

Up to a $15,000 incentive avaliable on this Fully finished, 2,317 sqaure foot, two-story, 3 bedroom, 2.5 bathroom home. Priced at $475,734, this delightful home is located in the growing Cresleigh Ranch community! This sleek and modern home features a contemporary kitchen with painted white cabinetry, quartz counters, tiled back splash and stainless steel appliances! The open floor plan is full of natural light and durable LVP flooring throughout the main floor. The Master Suite is located on the first floor and has direct access to the covered patio and rear yard. The high ceilings is a must see in this home! Secondary bedrooms and loft are located upstairs. https://cresleigh.com/mills-station/move-in-ready-home-site-61/

Randolph Harris II International Institute

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