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Lives Have Been Elevated and Lives Have Been Cast Down by Human Speech!
Life is an answered question, but let us believe in the dignity and importance of the question. All laws being founded on rewards and punishments, it is supposed as a fundamental principle, that these motives have a regular and uniform influence on the mind, and both produce the god and prevent the evil actions. We may give to this influence what name we please; but, as it is usually conjoined with the action, it must be esteemed a cause, and be looked upon as an instance of that necessity, which we would here establish. The only proper object of hatred or vengeance, is a person or creature, endowed with thought and consciousness; and when any criminal or injurious actions excite that passion, it is only by their relation to the person, or connexion with one. Actions are, by their very nature, temporary and perishing; and where they proceed not from some case in the character and disposition of the person who performed them, they can neither redound to one’s honour, if good; nor infamy, if evil. The actions themselves may be blameable; they may be contrary to all the rules of morality and religion: However, the person is not answerable for them; and as they proceeded from nothing in one, that is durable and constant, and leave nothing of that nature behind them, it is impossible one can, upon their account, become the object of punishment or vengeance. #RandolphHarris 1 of 21
According to the principle, therefore, which denies necessity, and consequently causes, a human is as pure and untainted, after having committed the most horrid crime, as at the first moment of one’s birth, nor is one’s character any wise concerned in one’s actions; since they are not derived from it, and the wickedness of the one can never be used as a proof of the depravity of the other. Humans are not blamed for such actions, as they perform ignorantly and casually, whatever may be the consequences. Why? but because the principles of these actions are only momentary, and terminate in them alone. Humans are less blamed for such actions as they perform hastily and unpremeditatly, than for such as proceed from deliberation. For what reason? but because a hasty temper, though a constant cause of principle in the mind, operates only by intervals, and infects not the whole character. Again, repentance wipes off every crime, if attended with a reformation of life and manners. How is this to be accounted for? but by asserting, that actions render a person criminal, merely as they are proofs of criminal principles in the mind; and when, by an alteration of these principles, they cease to be just proofs, they likewise cease to be criminal. However, expect upon the doctrine of necessity, they never were just proofs, and consequently never were criminal. #RandolphHarris 2 of 21
When any opinion leads to absurdities, it is certainly false; but it is not certain than an opinion is false, because it is of dangerous consequence. By liberty, then, we can only mean a power of acting or not acting, according to the determinations of the will; that is, if we choose to remain at rest, we may; if we choose to move, we also may. We believe that our actions are subject to our own will, on most occasions; and imagine we believe, that the will itself is subject to nothing, because, when by a denial of it we are provoked to try, we believe, that it moves easily every way, and produces an image of itself, even on that side, on which it did not settle. This image, or faint motion, we persuade ourselves, could, at that time, have been completed into the thing itself; because, should that be denied, we find, upon a second trial, that, at present, it can. We consider not, that the fantastical desire of showing liberty, is here the motive of our actions. And it seems certain, that, however we may imagine we feel a liberty within ourselves, a spectator can commonly infer our actions from our motives and character; and even where one cannot, one concludes in general, that one might, were one perfectly acquainted with every circumstance of our situation and temper, and the most secret springs of our complexion and disposition. Now this is the very essence of necessity, according to the foregoing doctrine. #RandolphHarris 3 of 21
It seems a proposition, which will not admit of much dispute, that all our ideas are nothing but copies of our impressions, or, in other words, that it is impossible for us to think of anything, which we have not antecedently felt, either by our external or internal senses. I have endeavoured to explain and prove this proposition, and have expressed my hopes, that, by a proper application of it, humans many reach a greater clearness and precision in philosophical reasoning, than that they have hitherto been able to attain. Complex ideas may, perhaps, be well known by definition, which is nothing but an enumeration of those parts or simple ideas, that compose them. However, when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resources are we then possessed of? By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view? Procedure the impressions or original, sentiments, from which these ideas are copied. These impressions are all strong and sensible. They admit not of ambiguity. They are not only places in a full light themselves, but many throws light on their correspondent ideas, which lie in obscurity. #RandolphHarris 4 of 21
And by this means, we may, perhaps, attain a new microscope or species of optics, by which, in the moral sciences, the most minute, and most simple ideas may be so enlarged as to fall readily under our apprehension, and be equally known with the grossest and most sensible ideas, that can be the object of our enquiry. To be fully acquainted, therefore, with the idea of power of necessary connexion, let us examine its impression; and in order to find the impression with greater certainty, let us search for it in all the courses, from which it may possible be derived. It may be said, that we are every moment conscious of internal power; while we feel, that, by the simple command of our will, we can move the organs of our body, or direct the faculties of our mind. An act of volition produces motion in our limbs, or raises a new idea in our imagination. This influence of the will we know by consciousness. Hence we acquire the idea of power or energy; and are certain, that we ourselves and all other intelligent beings are possessed of power. This idea, then, is an idea of reflection, since it arises from reflecting on the operations of our own mind, and on the command which is exercised by will, both over the organs of the body and faculties of the soul. #RandolphHarris 5 of 21
This influence, we may observe, is a fact, which, like all other natural events, can be known only by experience, and can never be foreseen from any apparent energy or power in the cause, which connects it with the effect, and renders the one an infallible consequence of the other. The motion f our body follows upon the command of our will. Of this we are every moment conscious. However, the means, by which this effected; the energy, by which the will performs so extraordinary an operation; of this we are so far from being immediately conscious, that it must for ever escape our most diligent enquiry. For first; is there any principle in all nature more mysterious than the union of soul with body; by which a supposed spiritual substance acquires such an influence over a material one, that the most refined thought is able to actuate the grossest matter? Were we empowered, by a secret wish, to remove mountains, or control the planets in their orbit; this extensive authority would not be more extraordinary, nor more beyond our comprehension. However, if by conscious we perceived any power or energy in the will, we must know the secret union of the soul and body, and the nature of both these substances; by which the one is able to operate, in so many instances, upon the other. #RandolphHarris 6 of 21
However, consciousness never deceives. Consequently, we are ever conscious any power. We learn the influence of our will from experience alone. And experience only teaches us, how one event constantly follows another; without instructing us in the secret connexion, which binds them together, and renders them inseparable. Interest in the truth is at the heart of our conversation. Our word “conversation” derives from the same Latin root as “conversion” does, and the possibility of a conversation, of a “turning around,” is always inherent in any true conversation, for when we converse we take part in a game in which exchange, not victory, is the goal, an intellectual game in which no one stars and everyone wins. So much for the preliminaries. We are witnessing the quiet demise of the art of letter writing. Can we still rescue the art of conversation? I fear we cannot, and I find that—to put it mildly—a great pity. I would even go a step further and call it a dreadful shame, for it is symptomatic of a defect in our culture that is no only regrettable but may also prove lethal. Perhaps I can put what I mean this way: We find ourselves giving more and more of our time and energy to things that have a point, that produce results. And when all is said and done, what are those results? Money, perhaps, or fame or a promotion. We hardly ever consider doing something any more that has no purpose. #RandolphHarris 7 of 21
We have forgotten that it is possible, even desirable and, above all, pleasurable to do something without a specific goal in mind. One of life’s greatest pleasures is to make use of our powers not to attain a goal but for the sake of an activity itself. Take love, for example. Love has no purpose, though many people might say: Of course it does! It is love, they say, that enables us to satisfy our pleasures of the flesh, marry, have children, and live a normal, middle-class or upper middle-class life. That is the purpose of love. And that is why love is so rare these days, love without goals, love in which the only thing of importance is that act of loving itself. In this kind of love it is being and not consuming that plays the key role. It is human self-expression, the full play of our human capacities. However, in a culture like ours, which is exclusively oriented to external goals like success, production, and consumption, we can easily lose sight of that kind of love. It fades so far into the distance that we can hardly even imagine it as a reality any more. Conversation has become either a commodity or a way of doing battle If the conversational battle takes place in the presence of a large audience, then it assumes the quality of a gladiatorial contest. #RandolphHarris 8 of 21
The participants go for each other’s throats, and each one tries to destroy the other. Or they converse merely to show how clever or superior they are. Or they converse to prove to themselves that they are in the right once again. Conversation is a way of demonstrating to themselves that what they happen to think is indeed correct. They go into conversation determined not to admit any new thoughts into their minds. They have their opinion. Each knows what the other will say. Let me give you a little example of what I mean. Suppose two people are on their way home together, two colleagues of mine, two psychoanalysts, and one of them says, “I am kind of tired.” And the other replies, “Me, too.” Now that many sound like a rather banal exchange, but it is not necessarily, for if these two people do the same kind of work, then they know just what the other’s tiredness is like, and so they have engaged in genuine, human communication: “We are both tired, and we have each let the other know how tired we are.” That is much more of a conversation than when two intellectuals start throwing big words around in a discussion of the latest theory about this or that. They are simply holding two separate monologues and do not touch each other at all. #RandolphHarris 9 of 21
The art of conversation and joy in conversation (conversation in the sense of being open, being together, usually takes verbal form, but it can also take the form of movement in dancing; there are many ways to converse)—these things will become possible again only if major changes take place in our culture, that is, only if we can rid ourselves of our monomaniacal, goal-oriented way of life. We need to cultivate attitudes that recognize the expression and full realization of human potential as the only worthwhile goals in life. To put it in the simplest possible terms: What matters is being as opposed to having, to just using and consuming and getting ahead. We have much more free time than we used to have (in many cases, as a society people have more leisure time, but a minority of the people have no free time at all), and therefore more opportunity for conversation. However, the more the external circumstances of our lives encourage it, the less internal inclination toward it we seem to have. There is too much that interferes with that being together that keeps a community sane and healthy; there are too many gadgets and Facebook and machines that get in our way. It seems that a very specific and pervasive attitude prevents us from engaging in what we have been calling “conversation” here. #RandolphHarris 10 of 21
And now with COVID-19, people are afraid to talk to each other, they will not hug each other nor shake hands, they are prohibited by law from going to church or the hair salon, and schools. Many people can no longer gather in large groups, even in their own homes, so society is becoming anti-social out of fear and the fear is being enforced by state and local governments in the forms of fines, jail time, and other penalties. However, even before COVID-19 was instilling fear in society, I think we could even say that many people (probably the great majority) are afraid of being left alone with each other without some plan of action, without a radio, or Smart TV, without a subject to discuss, without an agenda. They are afraid and feel totally lost. They have no idea what to say to each other. I do not know if this is holds true in Germany or Japan or China, but in the United States of America it is customary never to invite a single individual or just one other couple to your home. You always have to have more guests, because it can be embarrassing if you are only four. In a small company you have to work hard to keep things from being boring, unless you plan to play all your old Motown records. #RandolphHarris 11 of 21
If you have a party of six, you still will not have any real conversation, but you will at least avoid painful lulls in the chatter. Somebody will always have something to say. When one person runs out of subjects, someone else can step in. It is a kind of double concert. The music never stops, but no real conversation takes. Place. Victorian times where different, houses were sectioned off into many rooms and often times had a front parlor, near the foyer, to great guest, and another parlor in the back of the house for family. People also had intimate and meaning conversations because traveling was more complicated and communication in general was. So the Victorians enjoyed their intimate gathers and their conversations were as deep as diary entries. In modern times, homes are built for entertainment. The many of the homes have an open concept, which allows for connection of the main living areas and there is even an upstairs lobby in many of the new homes where people can gather out in the open. Many of the new homes made by Cresleigh are designed for entertainment, multi-generational living, spaces where people can come together and communicate in groups. However, in modern times, I suspect a lot of people think that if a form of entertainment does not cost anything it cannot be very satisfying. #RandolphHarris 12 of 21
Industry propaganda has trained us all to think that happiness comes from objects that we can buy, and very few of us are ready to believe any more that we can live and live very happily without all that stuff. That is a great change from the last, as we have discussed. One hundred and fifty years ago people bought very few things for their entertainment, even people with comfortable middle-class incomes. There was no radio, or Smart TV; there were no cars and no Facebook. However, there was conversation. People even built séance rooms to converse with “spirits.” Of course, if you look upon conversation as a means of “diversion,” hen your conversation will be mere twaddle. Real conversation does not “divert.” It requires concentration, a gather of our powers, not a scattering of them. If a person is not alive within oneself, then one’s conversation cannot be very lively either. However, if they were not afraid to step out of themselves, to show who they really are, to cast off the crutches they think they need to keep from tumbling down to nothingness, if they were not afraid to be alone with themselves and others, there are many people who could be much livelier. The power or energy by which this is effected, like that in other natural events, is unknown and inconceivable. #RandolphHarris 13 of 21
We are conscious of a power or energy in our own minds, when, by an act or command of our will, we raise up a new idea, fix the mind to the contemplation of it, turn it on all sides, and at last dismiss I for some other idea, when we think that we have surveyed it with sufficient accuracy. When we know a power, we know that very circumstance in the cause, by which it is enabled to produce the effect: For these are supposed to be synonymous. We must, therefore, know both the cause and effect, and the relation between them. However, we do not pretend to be acquitted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other. This is a real creation; a production of something out of nothing; Which implies a power so great, that may seem, at first sight, beyond the reach of any being, less than infinite. At least it must be owned, that such a power is not felt, nor known, nor even conceivable by the mind. We only feel the event, namely, the existence of an idea, consequent to a command of the will: But the manner, in which this operation is performed; the power, by which it is produced; is entirely beyond our comprehension. #RandolphHarris 14 of 21
The command of the mind over itself is limited, as well as its command over the body; and these limits are not known by reason, or any acquaintance with the nature of cause and effect; but only experience and observation, as in all other natural events and in the operation of external objects. Our authority over our sentiments and passions is much weaker than that over our ideas; and even the latter authority is circumscribed within very narrow boundaries. Will any one pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case not in another. This self-command is very different at different ties. A human in health possesses more of it, than one languishing with sickness. We are more master of our thought in the morning than in the evening: Fasting, than after a full meal. Can we give any reason for these variations, except experience? Where then is the power, of which we pretend to be conscious? Is there not here, either in a spiritual or material substance, or both, some secret mechanism or structure of parts, upon which the effect depends, and which, being entirely unknown to us, renders the power or energy of the will equally unknown and incomprehensible? #RandolphHarris 15 of 21
Volition is surely an act of the mind, with which we are sufficiently acquainted. Reflect upon it. Consider it on all sides. Do you find anything in it like this creative power, by which it raises from nothing a new idea, and with a kind of FIAT, imitates the omnipotence of its Maker, if I may be allowed so to speak, who called forth into existence all the various scenes of nature? So far from being conscious of this energy in the will, it requires as certain experience, as that of which we are possessed, to convince us, that such extraordinary effects do ever result from a simple act of volition. The tongue, so tiny, is immensely powerful. Four reporters, good old body, having a few beers in a Denver bar in 1899, provided the specious spark that ignited the infamous Boxer Rebellion. The tongue is indeed mightier than generals and their armies. It can fuel our lives so they become fiery furnaces, or it can cool our lives with the soothing wind of the Spirit. It can be forged by Hell, or it can be a tool of Heaven. Offered to God on the altar, the tongue has awesome power for god. It can proclaim the life-changing message of salvation: “And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who good news!’” reports Romans 10.14-15. #RandolphHarris 16 of 21
The tongue has power for sanctification as we share God’s Word: “Sanctify them by the truth; your word is truth,” reports John 17.17. It has power for healing: “For when we came into Macedonia, this body of ours had no rest, but we were harassed at every turn—conflict on the outside, fears within. However, God, who comforts the downcast, comforts us by the coming of Titus, and not only by his coming but also by the comfort you had given him. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever,” reports 2 Corinthians 7.5-7. The tongue has power for worship: “Though Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that confess his name,” reports Hebrews 13.15. Humans, it is up to us. No sweat, no sanctification! First, we must ask God t cauterize our lips, confessing as Isaiah did, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty” reports Isaiah 6.5. Then we need to submit to the cleansing touch: “Then I heard the voice of the Lord saying, ‘who shall I send? And who will go for us?’ And I said, ‘Here am I. Send me,’” reports Isaiah 6.8. #RandolphHarris 17 of 21
Isaiah’s outline as a spiritual exercise, performed with all one’s heart, will work wonders in our lives. Let us all do this today! In conjunction, there must also be an ongoing prayerfulness regarding the use of our tongues—regular, detailed prayer. This, coupled with the first step, will work a spiritual miracle. We must also resolve to discipline ourselves regarding the use of the tongue, making solemn resolutions such as the following: to perpetually and loving speak the truth in love (Ephesians 4.15). To refrain from being party to or a conduit for gossip (Proverbs 16.28; 17.9; 26.20). To refrain from insincere flatter (Proverbs 26.28). To refrain from running down another (James 4.11). To refrain from degrading humour (Ephesians 5.4). To refrain from sarcasm (Proverbs 26.24-25). To memorize Scriptures which teacher the proper use of the tongue (speech). Human, discipline your tongue for the purpose of Godliness! “Who keeps the tongue doth keep one’s soul.” A flaming spear out of the chaos Dear Lord in Heaven, come to your people and be a skillful hand against the chaos. God, please come to your people and be a mind keenly ordered amidst the chaos. God, please come to your people as a faithful protector through all the chaos. God, please come to your people as we are lost in the expanse of limitless space containing infinite numbers of stars but filled with emptiness. #RandolphHarris 18 of 21
We cast ourselves into your measureless darkness, confident that you will come if only we wait. Though the night may be long, we will still wait for you, God, offering our patience in sacrifice to win your presence. “And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrestled the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. However, behold, I will explain it unto thee. I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of humans should be restored to its body, and that every part of the body should be restored to itself. And it is requisite with the justice of God that humans should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. And if their works are evil they shall be restored unto them for evil. #RandolphHarris 19 of 21
Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—the one raised to happiness according to one’s desires of happiness, or good according to one’s desires of good; and the other to evil according to one’s desires of evil; for as one has desired to do evil all the day long even so shall one have one’s reward of evil when the night cometh. And so it is on the other hand. If one hath repented of one’s sins, and desired righteousness until the end of one’s days, even so one shall be rewarded unto righteousness. These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil. Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved. And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin. #RandolphHarris 20 of 21
“Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness. And now, my son, all humans that are, in a carnal state, are in he gall of bitterness and in the bonds of iniquity; they are without God in the World, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness. And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature? O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is righteous; just for that which is just; merciful for that which is merciful. Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and you shall have good rewarded unto you again. For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth one not at all,” reports Alma 41.1-15. #RandolphHarris 21 of 21
Cresleigh Homes
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On the edge of sight I can see a wonder: The Lord in all His glory. If I send swift thoughts racing after Him, I cannot overtake Him; His careful steps keep ahead of my impetuous racing. I call out to God: “Father, for the sake of the one who loves you, I beg you to stop.” He comes to a halt and I can approach. God says, “If you had done that first, it would have been better.” I remember, and call to God in love, and wait for Him to stop for me. May God, who pressed out, is life, is power, may God whose roaring calls us to the ritual, to drink, may God, granting gifts, filling us with immortality, may God, King of the Universe, be praised in His prayer. May God, hear me, come to join me in this rite. May my words draw God hither.
All that Can be Said is, that Two People Happened to Hit on the Same Thought!
When the satisfaction or the security of another person becomes as significant to one as one’s own satisfaction or security, then the state of love exists. Under no other circumstances is a state of love present, regardless of the popular usage of the word. Now, when you think about the power of feeling, one thing quickly becomes clear. No one can succeed in mastering feeling in one’s life who tries to simply take them directly; without hesitation and resist or redirect them by “willpower” in the moment of choice. To adopt that strategy is to radically misunderstand how life and the human will work, or—more likely—it is to have actually decided, deep down, to lose the battle and give in. This is one of the major areas of self-deception in the human heart. The very “giving in” can be among the most exhilarating feelings know to humans, though it can also be one of complete despair and defeat. Those who continue to be mastered by their feelings—whether it is anger, fear, pleasures of the flesh, desire for food or “looking god,” the residues of woundedness, or whatever—are typically persons who in their heart of hearts believe that their feelings must be satisfied. They have long chosen the strategy of selectively resisting their feelings instead of that of not having them—of simply changing or replacing them. #RandolphHarris 1 of 21
Of course this is just another way of describing the ruined person, the one who makes oneself “god” in one’s World. To such persons, the idea that they should not honour their feelings is an insult. “Their god is their belly,” it will be recalled. They are enslaved to their feelings—hence “human bondage”—and have no place to stand in dealing with them. Jesus was referring to this situation when he said that “everyone who commits sin is the slave of sin,” reports John 8.34. By contrast, the person who happily let God be God does have a place to stand in dealing with feelings—even in extreme cases such as despair over loved ones or excruciating pain or voluptuous pleasure. They have the resources to do what they do not want to do and do what they want. They know and deeply accept the fact that their feelings, of whatever kind, do not have to be fulfilled. They send little time grieving over non-fulfillment. And with respect to feelings that are inherently injurious and wrong, their strategy is not one of resisting them in the moment of choice but of living in such a way that they do not have such feelings at all, or at least do not have them in a degree that makes it hard to decide against the when appropriate. Those who let God be God get off the conveyer belt of emotion and desire when it starts to move toward the buzz saw of sin. #RandolphHarris 2 of 21
As one lets God be God, one does not wait until the conveyer belt is moving so fast toward sin that they cannot get office of it. Their aim is not to avoid sin, but to avoid temptation—the inclination to sin. They plan their path accordingly. In the presence of the facilitative attitude created by staff and by many participants, individuals gradually begin to hear one another, and then slowly to understand and to respect. The atmosphere becomes a working atmosphere, both in the large and the small groups, as people begin to delve into themselves and their relationships. As this working process goes more deeply, it can bring great personal pain and distress. Nearly always, the pain has to do with insights into self, or with the fright caused by a change in the self-concept, or with distress over changing relationships. The same woman who ,at the end of the workshop, was able to write poetically of her growth, wrote this while involved in the process: “Clutching, crawling, frightened crying deeply now, my hurting, bleeding hands, are scaling down the walls of jagged, deadly fear, into some scary put, descending steeper, down in search of someone lost, whose life I value most, and plunging, need to save.” #RandolphHarris 3 of 21
Another passage, taken from a participant’s diary, reflect the gradual, painful discover of an understanding which relieves the tension. “I feel so torn. Part of me is proud for handling the situation this morning with Lillian and Billy in what I think was a good way, yet I am annoyed with myself for allowing it to tear me apart. I am scared, too, because it all seems so unfinished. My whole body aches with unbearable tension as tears stream down my face. I rush down the hall to the room where our group meeting is held. I barge in and tell the group why I am late, of emotional overload that I feel, of the exhaustion. ‘I am not even recuperated from yesterday and already today has been heavy. I can truly appreciate the toll it must take on you who do counseling full time!’ Then Dallas says, ‘You must learn to take care of your own needs, Jessica. A sense of peace floods over me as I hear his words. How gentle and healing. That is all I really need to hear at this time.” So there are, in the group, experiences of frustration, distrust, anger, envy and despair. In the individual there are the personal experiences of suffering though change, of being unable to cope with ambiguity, of fear, of loneliness, of self-depreciation. The pain of leaving those you grow to love is only the prelude to an understanding of yourself and others. #RandolphHarris 4 of 21
However, both the group and the individual experience these sufferings as part of a process in which they are involved and in which they somehow trust—even if they could, at the moment, give no rational reason for doing so. As the workshop proceeds, there is a shift in the basis of value choices made by participants. Values that are based on authority, that derive from sources external to the person, end to be diminished. Values hat are experiences tend to be enhanced. What the person has experienced tend to be enhanced. What the person has been told is good and valuable, whether by parents, church, state, or political party, tends to be questioned. Those behaviours or ways of being that are experienced as satisfying and meaningful tend to be reinforced. The criteria for making value judgments come more and more to lie in the person, not in a book, a teacher, or a set of dogmas. The locus of evaluation is in the person, not outside. Thus, the individual comes to live increasingly by a set of standards that have an internal, personal basis. Because one is aware that these standards are based on ever changing experience, they are held more tentatively, less rigidly. They are not carved in stone, but written by the human heart. #RandolphHarris 5 of 21
Life in today’s World can be at times so complicated and the challenges so overwhelming as to be beyond our individual capacity to resolve them. We all need help from the Lord. Yet there are many individuals who do not know how to receive their help. They feel their urgent pleas for help have often gone unattended. How can that be when He Himself has said, “Ask, and ye shall receive; knock, and it shall be opened unto you”? reports Doctrines and Covenants 4.7. It is evident that the Lord intends that we do our part. However, what specifically, are we to do? No one would expect to receive a result from physical law without obeying it. Spiritual law is the same. As much as we want help, we must expect to follow the spiritual law that controls that help. Spiritual law is not mysterious. It is something that we can understand. The scriptures define it in significant detail. “Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be make know unto you,” reports 1 Nephi 15.11. The Lord has the power to bless us at any time. Yet we see that to count on His help, we must consistently obey His commandments. #RandolphHarris 6 of 21
Our churches speak of Him day after day, Sunday after Sunday or Saturday after Saturday, some more in terms of the Heavenly king of glory. They call Him Jesus Christ, forgetting, and making us forget, what it means to say: Jesus is the Christ. The most incredible and humanly impossible event—a wandering Jewish Rabbi is the Christ—has become natural to us. Let us at least sometimes remind ourselves and our people that Jesus Christ means Jesus Who is said to be the Christ. Let us ask ourselves and others from time to time whether we can seriously agree with Peter’s ecstatic exclamation, whether we are likewise overwhelmed by the mystery of this Man. And if we cannot answer affirmatively should we not least be silent, in order to preserve the mystery of the words, instead of destroying their meaning by our common talk? And He proceeded to teach them that the Son of Humans must endure much suffering, must be rejected by the elders and the chief priests and the scribes, must be killed, and after three days rise again. He spoke of this quite freely. The moment in which Peter called Him the Christ, Jesus prophesied His suffering and death. He began to reveal the mystery of His Messianic destiny. It was contrary to everything that the people expected, that the visionaries dreamt, and that the disciples hoped for. #RandolphHarris 7 of 21
He was to be rejected by the political authorities of the nation, whose king the Christ was supposed to be. He was to be rejected by the religious authorities of selected people whose leader the Christ was supposed to become. He was supposed to be rejected by the cultural authorities of that tradition which was supposed to overcome all pagan tradition through the Christ. He was to suffer—He Who was expected to transform all suffering into blessedness. He was to die—He Who was supposed to appear in divine glory. Jesus did not deny His Messianic vocation. In the symbolic words concerning the “rising after three days,” He indicated that His rejection and His death would not be a defeat, but rather the necessary steps to His becoming the Christ. He was to be the Christ only as a suffering and dying Christ. Only such is He the Christ, or, as He called Himself more mysteriously, the Son of Humans. Peter took Him and began to reprove Him for His words. However, Jesus turned to him, ad looking at His disciples, rebuked Peter, saying, “Get behind me, you Satan. Your outlook is not God’s but human’s.” Nobody in Jesus’ time would have doubted the fact that God sent suffering and martyrdom even to the righteous. The Old Testament proved that on every page. #RandolphHarris 8 of 21
Therefore, it was not that fact which has made the history of the Passion the most important part of the whole Gospel. It was not the value of suffering and the value of an heroic death, which have given the power to the picture of the Crucified. There have been many pictures of creative suffering and of heroic death in human history. However, none of them can be compared with the picture of Jesus’ death. Something unique happened in His suffering and death. It was, and is, a divine mystery, humanly unintelligible, divinely necessary. Therefore, when Peter, shocked and overwhelmed by sorrow and love, tried to prevent Him from going to Jerusalem, Jesus considered his pleading a satanic temptation. It would have destroyed His Messianic character. As the Christ, He would have to suffer and die. The real Christ was not in power and glory. The Christ had to suffer and die, because whenever the Divine appears in all Its depth, It cannot be endured by humans. It must be pushed away by the political powers, the religious authorities, and the bearers of cultural tradition. In the picture of the Crucified, we look at the rejection of the Divine by humanity. We see that, in this rejection, not the lowest, but the highest representatives of humankind are judged. #RandolphHarris 9 of 21
Whenever the Divine appears, It is a radical attack on everything that is good in humans, and therefore humans must repel It, must push It away, must crucify It. Whenever the Divine manifests Itself as the new reality, It must be rejected by the representatives of the old reality. For the Divine does not complete the human; It revolts against the human. Because of that, the human must defend itself against It, must reject It, and must try to destroy It. Yet the Divine is rejected, It takes the rejection upon Itself. It accepts our crucifixion, our pushing away, the defence of ourselves against It. It accepts our refusal to accept, and thus conquers us. That is the center of the mystery of the Christ Who would not die, and Who would come in glory to impose upon us His power, His wisdom, His morality, and His piety. He would be able to break our resistance by His strength, by His wonderful government, by His infallible wisdom, and by His irresistible perfection. However, He would not be able to win our hearts. He would bring a new law, and would impose it upon us by His all-powerful and all-perfect Personality. His power would break our freedom; His glory would overwhelm us like a burning blinding Sun; our very humanity would be swallowed in His Divinity. One of Luther’s most profound insights was that God made Himself small for us in Christ. #RandolphHarris 10 of 21
In becoming the Christ, He left us our freedom and our humanity. He showed us His Heart, so that our heats could be won. When we look at the misery of our World, its evil and its sin, especially in these days which see to mark the end of a World period, we long for divine interference, so that the World and its daemonic rulers might be overcome. We long for a king of peace within history, or for a king of glory above history. We long for a Christ of power. Yet if He were to come and transform us and our World, we should have to pay the one price which we could not pay: we would have to lose our freedom, our humanity, and our spiritual dignity. Perhaps we should be happier; but we should also be lower beings, our present misery, struggle, and despair notwithstanding. We should be more like blessed animals than humans made in the image of God. Those who dream of a better life and try to avoid the Cross as a way, and those who hope for a Christ and attempt to exclude the Crucified, have no knowledge of the mystery of God and of humans. They are the ones who must expect others with a greater power to transform the World, others with a greater wisdom to change our hearts. #RandolphHarris 11 of 21
However, even the greatest in power and wisdom could not more fully reveal the Heart of God and the heart of humans than the Crucified has done already. Those things have been revealed once for all. “It is finished.” In the face of the Crucified all the “more” and all the “less,” all progress and all approximation, are meaningless. Therefore, we can say of Him alone: He is the new reality; He is the end; He is the Messiah. To the Crucified alone we can say: “Thou art the Christ.” The Saviour taught: “Remember that without faith you can do nothing; therefore ask in faith. Trifle not with these things; do not ask for that which you ought not,” reports Doctrine and Covenants 8.10. There is another reason why the mind warrants special emphasis. Of all the soul’s faculties, the mind is the one that ponders, contains, and judges truth and falsity. The mind places me in contact with the external World, and when functioning properly it conforms itself to the name of the object of thought itself. The ingrained habits of thought that are formed will conform to the order of the thing being studied. What we study determines what kind of habits are to be formed. That is why Paul urged us to center on things that are true, honourable, just, pure, lovely and gracious. #RandolphHarris 12 of 21
To understand this, let us consider two features of the mind: intentionality and internal structure. The intentionality of the mind. Intentionality refers to the “of-ness” or “about-ness” of our mental states. We have a thought of God, a hope for a new Ultimate Driving Machine, a belief about the media. The mind points beyond itself to the objects we use our minds to contemplate Because of intentionality, thought puts us in contact with the external World. For example, if I am in Tokyo, Japan, I can be in direct contact with London by thinking about it. My mind is directed on London, and it makes contact with this object of thought. After all, I am not thinking about the word “London” (unless someone asks me to spell it) or something else; I am thinking about London itself. The internal structure of the mind—when we come to understand something, the mind develops a conceptualization of the thing so understood. If I come to understand the workings of an Ultimate Driving Machine, my mind will possess a conceptualization of those workings. If my understanding is accurate, the conceptualization in my mind will conform to the Ultimate Driving Machine itself. #RandolphHarris 13 of 21
If my mind develops a conceptualization of morality, then there will be an order in my mind that locates the role of virtue and character in the overall moral life. If accurate, this conception of the role of virtue will conform to the nature of true morality that actually exists outside my mind. If my conceptualizations are false, I will fail to grasp the object as it really is. However, if my mind conforms to the nature of the object itself, I will not only grasp it truly but also gain a certain power that comes from a correct understanding of reality. Just as electricity was real but its power unavailable to us until Ben Franklin’s discovery opened our minds to grasp the true nature of electricity, so the power of the spiritual life is real but unavailable to us if we do not understand the true nature of prayer, fasting, and so forth. This is why truth is so powerful. It allows us to cooperate with reality, whether spiritual or physical, and tap into its power. As we learn to think correctly about God, specific scriptural teachings, the soul, or other important aspects of a Christian Worldview, we are placed in touch with God and those realities. And we thereby gain access to the power available to us to live in the kingdom of God. The blessing resolves those things which are beyond our own capacity to influence either personally or with the help of others. Yet we must do our part for the blessing to be realized. #RandolphHarris 14 of 21
We must strive to be worthy and to exercise the requisite faith to do what we are able. Where it is intended that others help, we must use that hep also. It is through the combination of our doing what is within our power to accomplish and the power of the Lord that the blessing is realized. The B-values are not the same as our personal attitudes toward these values, nor our emotional reactions to them. The B-values induce in us a kind of “requiredness feeling” and also a feeling of unworthiness. The B-vales had better be differentiated from our human attitudes toward these B-values, at least to the extent that it is possible for so difficult a task. A listing of such attitudes toward ultimate values (or reality) included: love, awe, adoration, humility, reverence, unworthiness, wonder, amazement, marveling, exaltation, gratitude, fear, joy, et cetera. These are clearly emotional-cognitive reasons within a person witnessing something not the same as oneself, or at least verbally separable. Of course, the more the person fuses with the World in great peak or mystic experiences, the less of these intra-self reactions there would be and the more the self would be lost as a separable entity. #RandolphHarris 15 of 21
Ideas are types existing in the Divine Mind. However, God has the proper types of all things that He knows; and therefore He has ideas of all things known by Him. As ideas are principles of the knowledge of things and of their generation, an idea has this twofold office, as it exists in the mind of God. So far as the idea is the principle of the making of things, it may be called an “exemplar,” and belongs to practical knowledge. However, so far as it is a principle of knowledge, it is properly called a “type,” and may belong to speculative knowledge also. As an exemplar, therefore, it has respect to everything made by God in any period of time; whereas as a principle of knowledge it has respect to all things known by God, even thought they never come to be in time; and to all things that He knowns according to their proper type, in so far as they are known by Him in a speculative manner. Evil is known by God not through its own type, but through a type of good. Evil, therefore, has no idea in God, either in so far as an idea is an “exemplar” nor as a “type.” God has no practical knowledge, except virtually, of things which neither are, nor will be, nor have been. Hence, with respect to these there is no idea in God in so far as idea signifies an “exemplar” but only in so far as it denotes “type.” #RandolphHarris 16 of 21
We hold matter to be created by God, though not apart from form, matter has its idea in God; but not apart from the idea of the composite; for matter in itself can neither exist nor be known. “And now, my son, I have somewhat more to say unto thee than what to said unto your brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good example for thee? For thou didst not give so much heed unto my words as did thy brother, among the people of Zoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel. Yes, she did steal away the hearts of many; but this was no excuse for thee, my son. Thou shouldest have tended to the ministry wherewith thou wast entrusted. Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost. #RandolphHarris 17 of 21
“For behold, if ye deny the Holy Ghost when it once has had place in you, and ye know that ye deny it, behold, this is a sin which is unpardonable; yea, and whosoever murdereth against the light and knowledge of God, it is not easy for one to obtain forgiveness; yea, I say unto you, my son, that it is not easy for one to obtain forgiveness. And now, my son, I would to God that ye had not been guilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good. However, behold, ye cannot hide your crimes from God; and expect ye repent they will stand as a testimony against you at the last day. Now my son, I would that ye should repent and forsake your sins, and go no more after the lusts of your eyes, but cross yourself in all these things; for except ye do this ye can in nowise inherit the kingdom of God. Oh, remember, and take it upon you, and cross yourself in these things. And I command you to take it upon you to counsel with your elder brothers in your undertakings; for behold, thou art in thy youth, and ye stand in need to be nourished by your brothers. And give heed to their counsel. Suffer not yourself to be led away by any vain or foolish thing; suffer not the devil to lead away your heart again after those wicked harlots. #RandolphHarris 18 of 21
“Behold, O my son, how great iniquity ye brought upon the Zoramites; for when they say your conduct they would not believe in my words. And now the Spirit of the Lord doth say unto me: Command thy children to do good, lest they lead away the hearts of many people to destruction; therefore I command you, my son, in the fear of God, that ye refrain from your iniquities; that ye turn to the Lord with all your mind, might, and strength, that ye lead away the hearts of no more to do wickedly; but rather return unto them, and acknowledge your faults and that wrong which ye have done. Seek not after riches nor the vain things of this World; for behold, you cannot carry them with you. And now, my son, I would say somewhat unto you concerning the coming of Christ. Behold, I say unto you, that it is he that surely shall come to take away the sins of the World; yea, he cometh to declare glad tidings of salvation unto his people. And now, my son, this was the ministry unto which ye were called, to declare these glad tidings unto this people, to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their children to hear the word at the time of his coming. And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be know so long beforehand. #RandolphHarris 19 of 21
“Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of this coming? It is not as necessary that the plan of redemption should be made known unto this people as well as unto their children? It is not as easy at this time for the Lord to send his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming,” reports Alma 39.1-19. If the Master had no patience with his disciples, he and they would soon part. If he had no belief in their eventual evolution, he and they would never join. If a human hitched the Ultimate Driving Machine of one’s spiritual effort to the star of a competent and worthy spiritual guide, it is nonsensical to object that one surrenders one’s freedom whenever one surrenders one’s own personal judgment to the guide’s or even whenever one obeys a command from the guide. For who chose the guide? One, oneself. By the exercise of what faculty did one make such a choice? By the exercise of free will. Therefore the initial act was a free choice. It was also the most important one because it was causal, all one’s other acts as a disciple being merely its effects, however long be the chain which extends from it. It is because one respects the larger wisdom of the guide and trusts one’s disinterestedness that the disciple follows one in thought and practice, not because one has become a puppet. #RandolphHarris 20 of 21
The aspirant who believe that one can come to a master for a few days or works and glean the teaching will glean only a sample of it. It will take one all one’s life not only to receive what a master knows but to be adjured worthy of and ready for it. If one lacks this patience and humility, one will fall into self-deception. It requires long continued communication between pupil and teacher in joint purist of the object they are seeking to understand, and then suddenly, just as light flashes forth when a fire is kindled, this wisdom is born in the mind and henceforth nourishes itself. Two such individuals as Master and student are linked together by ancient ties. Much many remain to be done in the future as it was in the past. If, in a previous incarnation, the student attained a higher phase of development than at present, this must again be achieved before results can appear in consciousness. In such a case one should work especially hard to make progress. God, I speak your name, Emptier of cauldrons, your child calls you: into the past through the mists over the border between our Worlds my words go flying straight to you. God, I speak your name, Maker of borders, your child calls you: out of the past through the mists over the border between our Worlds travel the trackway, straight to me. God, hear my words and receive my gift. #RandolphHarris 21 of 21
Cresleigh Homes
When your canvas is as beautiful as this one, inspiration isn’t hard to find! 🤩
At #BrightonStation the possibilities are endless. We have Home Sites 47 & 88 available in this Residence 1 floor plan! Head to our website to learn more. Link in bio. https://cresleigh.com/brighton-station/residence-2/
Lord, God of the Heavens, inhabiting spirit of good will, please bring joy to those who come together there. Please bind us together in the spirit of Godliness. You who fill your devotees with ecstasy pouring yourself unreservedly through their hearts, I ask you for your presence here today that our gathering might be properly blessed. #CresleighHomes
Drink to Me Only with Thine Eyes, and I Will Pledge with Mine!
I think he rented the family. I do not believe Lillian is his mother. I do not believe Billy is his brother. They are all from Central Casting. For the past fifteen years I have been involved, with many different colleagues from the United States of America and other countries, in what I have come to think of as the building community. We have worked with small groups, then with larger groups of fifty to two hundred, and occasionally with very large groups of dix hundred to eight hundred. We have taken real personal risks. We have been changed by our learnings. We have made many mistakes. We have often been deeply puzzled by the process in which we have become involved. We have tried out different formulations of what we have observed and experienced, but we feel very tentative about coming to any conclusions. Yet one central element stands out. We have, at some fundamental level, become more effective in facilitating the formation of temporary communities. In these communities, most of the member believe both a keen sense of their own power and a sense of close and respectful union with all of the other members. The ongoing process includes increasingly open interpersonal communication, a growing sense of unity, and a collective harmonious psyche, almost spiritual in nature. #RandolphHarris 1 of 20
In these groups we have come to focus our efforts on providing a climate in which the participant can make one’s own choices, can participate equally with others in planning or carrying out activities, can become more aware of personal strengths, can become increasingly autonomous and creative as the architect of one’s own life. Because of this total focus on empowering the individual, we have come to think of our way as a person-centered approach. This philosophical approach is not the only possible basis for forming communities. Communities began in the prehistoric past, when our ancient ancestors banded together for the common purpose of hunting, or later for agriculture. The communities f the American Indians have patterns based in philosophy and ritual from which we could profit today. The earliest communities in civilization formed around rivers or harbours, whose commerce bound the citizens together. In the United States of America, idealistic communities formed around charismatic leaders or religious ideologies. One has only to think of the Amish to realize that some of these communities have had remarkable survival strength. In China, groups have for centuries been a part of village life. To some extent historically, and certainly since the founding of the People’s Republic in 1949, these communities have been notable for their emphasis on the collective purpose. #RandolphHarris 2 of 20
In the Old World, the welfare (well-being) of the total organism, the state or nation, is paramount. Individual autonomy is de-emphasized, and each person is helped to become conscious of being but one cell in a great organic structure. In Western culture, however, there has been a different trend, a stress on the importance of the individual. The philosophy of democracy, of human rights, the right of self-determination—these are the elements that have come to be stressed. Out of such a soil has developed a particular philosophical way of being—the person-centered approach which I have mentioned. I am, for the moment, ignoring all the other possible bases for forming community, and will be speaking only of experiences based on and growing out of his person-centered philosophy. Person-centered communities of various kinds have formed in different settings. Teachers have been able to create such entities in their classrooms. Staff groups in a number of organizations grow and function in a person-centered way. Some church groups function in this fashion. To a very limited degree, industry has experimented with such communities quite successful—until a point is reached where the goal of personal growth confronts the goal of profit-making. #RandolphHarris 3 of 20
In short, there has been a ferment at work in our culture which has brought about many efforts to give more prominence to the dignity and strength and self-determination of the individual. As a culture, we are groping for future forms of community. In these workshops, we have had the opportunity to experience and observe the formation of communities in which the dynamics of the process stand out because there are relatively few factors extraneous to the experiment. These workshops have not been carried out within the framework of established institutions. They are not university or government or foundation sponsorship. They are not profit-making. They are free from any conditions except those that they have established themselves. They thus become worthy of close scrutiny. It is for reasons of this sort that the following discussion deals entirely with our experiences in these workshops. I hope, by describing these activities, which are also social experiments, that the basic organic form and process can emerge more clearly. We have been fortunate to have had the opportunity to work with groups very diverse in nature and widely scattered in geography. Of course explaining the information with take several weeks. #RandolphHarris 4 of 20
In trying to think about the process, I am drawing on experiences with groups of varying sizes, from groups held in various parts of the United States of American, especially the two coasts, and from groups in Mexico, Brazil, Venezuela, Japan, England and Spain, where 170 participants came to an exciting intercultural workshop from 22 different countries. We have found that by being as fully ourselves as we are able—creative, diverse, contradictory, present, open, and sharing—we somehow become turning forks, finding resonances with those qualities in the members of the workshop community. In the relationships we form with the groups and its members, the powered is shared. We let ourselves “be” and we let other “be.” At our best, we have little desire to judge or manipulate the other’s thoughts or actions. When persons are approached in this way, when they are accepted as they are, we discover them to be highly creative and resourceful in examining and changing their own lives. While we do not persuade, interpret, or manipulate, we are certainly not laissez-faire in our attitude. Instead we find that we can share ourselves, our feelings, our potentialities, and our skills in active ways. We are each free to be as much of ourselves as it is possible for us to be. #RandolphHarris 5 of 20
Part of that way of being has become ingrained: it is our desire to hear. During periods of chaos, or criticism of staff, or expression of deep feelings, we listen intently, acceptantly, or criticism of staff, or expression of deep feelings, we listen intently, acceptantly, occasionally voicing our understanding of what we have heard. We listen especially to the contrary voices, the soft voices, those that are expressing unpopular or unacceptable views. We may a point of responding to a person if one spoke openly, but no one responded. We thus tend to validate each person. We do not stop here. We as a staff are continually exploring new facets of our own experiences as individuals. Recently, this has meant uncovering the learnings we are gaining from our intimate relationships in our differing lifestyles. It has meant facing openly the increasingly intuitive and psychic aspects of our lives. As we push on into these unknow inner areas, we seem better able to help each new workshop community—individually and collectively—to probe more deeply into their own Worlds of shadows and mystery. In turn, each workshop has brought us learnings we did not anticipate. One striking example is that the workshop community has an almost telepathic knowledge of where the staff is, in its own process. #RandolphHarris 6 of 20
I can relax and simply be whatever I am at the moment. My trust in the collective wisdom of the staff has now become a deep trust in the collective wisdom of the whole workshop community. I have felt tremendously released by having a human environment where I can completely let go. In the three or four says of staff meetings prior to a workshop, I pour out my problems, my predicaments, my feelings. I can have discussions. I can brag and rejoice. I can be utterly baffled and hopeless. I can be full of creative ideas. I can be critical of others in the group. I can be close and loving. This goes for each of us: we share as deeply as we are able. This process is restorative, therapeutic; it gives an incredible security. During the workshop, this kind of sharing continues in our staff meetings and makes it possible for us also to share deeply with the larger community. We give one another helpful feedback. We astonish one another with our creativity and ingeniousness. We anger one another by the way we have handled relationships and situations. We are sometimes critical of one another, and at other times, proud. We learn from one another and we work out feelings together. We are a marvelous support group for one another. We have become a catalytic force. #RandolphHarris 7 of 20
The sense of community does not arise out of collective movement, nor from conforming to some group direction. Quite the contrary. Each individual tends to use the opportunity to become all that one can become. Separateness and diversity—the uniqueness of being “me”—are experienced. This very characteristic of a marked separateness of consciousness seems to raise the group level to a oneness of consciousness. We have found that each person not only perceives the workshop as a place to meet personal needs, but actively forms the situation to meet those needs. One individual finds new ways of meeting a difficult transition in marriage or career. Another learns new ways of building community. Still another gains improved skills in interpersonal relationships. Others find new means of spiritual, artistic, and aesthetic renewal and refreshment. Many move toward more informed and effective action for social change. Others experience combinations of these learnings. The freedom to be individual, to work toward one’s own goals in a harmony of diversity, is one of the most prized aspects of the workshop. One participant catches beautifully, in poetic form, both the separateness and the closeness that develop. #RandolphHarris 8 of 20
“For the first time in my life, I feel I am a truly special person. For the first time in my life, I feel that who I am is all I need to be. It is the knowledge that at the tender core and naked center, where I am, there need be no more. There is enough. I have never felt so validated, or so affirmed, as a person. I have never known real self-esteem. You have empowered me to live in openness, to ouch your realness. I have never known another human being, before this week. I have never known such peace, or strength. Nor have I ever grown so fast, or learned so much. I have never felt so rich in love of self and love of you.” Another participant, writing at a point some months following the workshop, states very well the way in which community develops out of separateness. “Each moment of the nine days seemed to add more threads to a kind of complicated tapestry that was unfolding before our eyes and being woven by participants, some using strong threads, others bold colours, others delicate touches. For me it became so awesome, so complicated a masterpiece of artwork, that until I could stand back from a distance and view this entire tapestry against an uncluttered background, it could not be fully understood or appreciated. Even then, in its fullness, it would still appear to change each day and never be completely finished. The still unfinished part is all the insights that are hitting me at the most unexpected times.” #RandolphHarris 9 of 20
The diversity of threads in this tapestry can be explained by the incredible variety that exists among the participants: a youth of eighteen and a woman of seventy-five in the same group; ardent Capitalist and conservative business and professional people in the Spanish workshop; devoutly religious persons of many faiths, and those who scoff at religion; athletic men and women, and paralyzed persons whose lives are spent in wheelchairs. All of these differing persons have been active participants, and each has contributed one’s distinctive self in the process. One will be limited to some extent by a consciousness of the difficulty of securing adequate loyalty to a teacher who refuses to surround oneself with all the paraphernalia of ashrams and all the trappings of guru-worship—both of which are repugnant to one. There are excellent reasons in the student’s own interest—and perhaps to some degree in the teacher’s, too—why in this case such personal loyalty must be emphatically insisted on. The pupil’s allegiance will sooner or later be subjected to the unexpected strain of severe tests. The adept possesses far too sensitive a temperament and far too strong an independence to endure with indifference the telepathic reflections of this strain, which are invariably produced when the relationship effectively exists with the profound obligations on both sides which it entails. #RandolphHarris 10 of 20
One may be philosophic enough to smile at misunderstanding or desertion but one will also be human enough to be sensitive to them. For even were a student to break with one one could never break with the student. One’s own conception of loyalty embraces a wider stretch than the frail seekers are likely to understand. Some indeed have been so deceived by the compulsion of personal karma and the logical of mere appearances as to imagine that one is devoid of human sympathy and indifferent to human feeling. The Master is well aware of the bitter and painful lessons the aspirant must learn before attaining maturity and balance, and wishes it were possible to stretch out a helping hand. During these difficult times, outer lines of communication should be kept open for they are helpful and, indeed, are necessary until the individual becomes sufficiently intuitive. The Master never closes the inner lines, but they need maintenance on both sides if they are to be effective. One may wonder why one receives so little direct help and personal encouragement from one’s teacher during the first few years of their relationship. One has to reach a certain point in one’s mental development first and this cannot be until one has experienced events which are like tests. #RandolphHarris 11 of 20
For anyone to try to lose one’s personality in someone else’s, even in a guru’s, is a desertion of one’s own divine powers. Nevertheless, in the case of beginners it cannot be helped—where they are seeking a guru’s assistance. However, the sooner the guru makes them ready or instructs them to stop this practice and to lose their personality in their own higher self, the better for them. It is a question of direction. In merging in someone else’s personality they are going outside of themselves; in merging in their own higher being they are going inside. In Pythagoras’ school at Cortona, the pupils passed through a series of three grades, and were not allowed personal contact with Pythagoras himself until they reached the highest or third grade. In matters of faith, God communicates with human beings by stimulating the human spirit directly. The spirit put into motion roused the imagination and the direct effects were visions, dreams, parables, and similitudes. Many are convinced of a “Prophetick Spirit” that in communicating with humans it makes its first Impression on the Imagination, by sensible and material Representment. The inspiration through the intellect is from a Light immediately infused into the Understanding, as when God spoke face to face with Moses. #RandolphHarris 12 of 20
The images thus are inspired and revealed gave the understanding something firm to grasp and the reason something to interpret and explain. The materials, furthermore, become luminous, a condition that helps the understand, which is weak and casts a dim light. The imagination, stimulated to activity, made the light strong and clear. The informations of the revelation and of sense differ no doubt both in matter and in the manner of entrance and conveyance; but yet the human spirit is the same; and it is but as if different liquors were poured through different funnels into one and the same vessel. Adam fell from wisdom and grace, but he kept the seed of perfect truth and morality. And in this latter sense chiefly does the soul partake of some light to behold and discern the perfection of the moral law; a light however not altogether clear, but such as suffices rather to reprove the vice in some measure, than to give full information of the duty. Through one’s faculties, humans make available the fill information of themselves and for others. So the intellectual movement from a product of reason to a product of imaginative reason is illuminated somewhat by the process of receiving a parable, a type, a similitude from on high. In such forms God presented his inspirations to open our understanding. #RandolphHarris 13 of 20
The Truth of Revelation cleared our Understandings. This process is insinuative; it is as the form of the key to the ward of the lock. The parable is a key fitted to the understanding. The product of creative activity likewise fits the understanding. Just as the divine spirit uses the imagination to give body and shape to inspiration, reason and imagination transmutes an abstract idea into an image. Among the humans of these days, many were not along in speculating what the mind was doing when reason and imagination unites in invention. We can appeal to others to amplify insights and illustrations some may be unaware of in an effort to wide unclasp the tables of their thoughts. When imagination works creatively with reason it not only brings with it a multiplicity of object-images, but it quickens and raises the mind with a kind of heat and rapture proportionable in the inferior part of the soul, to which in the superior, Philosophers call ecstasy. That strong delight always attendant upon the discovery of something, stirs in imagination and anticipation or expectancy felt as restlessness and impatience. Such motions help give form to the response, or product. The quickness of apprehension, though it may seem to be the most peculiar work of reason, yet the imagination hath indeed the greatest interest. #RandolphHarris 14 of 20
Imagination bodies forth the forms of things unknow. These same thoughts, people, this little World for though the act of apprehending be the proper work of understanding, yet the from and quality of that act, namely, the lightness, volubility, suddenness thereof, proceeds from the immediate restlessness of the imagination. The imagination joins reason in exercising judgment. At the propositional level of thought, the mind combines two simple intellections, or apprehensions. If the apprehensions are of the distinctions or identities of objective representations, id est, if they are images of material objects, the judgment is made by the imagination. If the apprehensions are immaterial the understanding performs the operation. In handling simple images at the judgment level, the imagination is engaged in compositions, divisions, and applications. So in moving from the proposition, “This will be evil for you,” to “You enemies will be glad of this,” we attribute the translation primarily to the imaginative faculty. The statement, “Randolph is wealthy,” has an image corresponding to it in the phantasy (imagination), but the sentence, “Extension is immaterial,” evokes no image. It is the work of the “pure understanding.” The distinguishing feature of the image is magnitude. #RandolphHarris 15 of 20
The magnitude which can most easily and most distinctly be depicted in the imagination is the real extension of a body abstracted from everything else save only its shape, id est, its figures. Extensions entails length, breadth, and depth; it involves dimension, number, and measurement. These the imagination becomes aware of only in real objects; it cannot grasp philosophical entities. Philosophical imagination and artistic imagination are two concepts to be considered. The first works closely with the understanding, correlating ideas and abstract thought, and the second is associated with the emotions and senses, translating abstract ideas into concrete symbolism. An example of this is when Jesus says, “Whom do you say that I am?” That is the question which is put before every Christian at every time. It is the question which is put before the Church as a whole, because the Church is built upon the answer to this question, they reply of Peter: “Thou art the Christ.” Peter did not simply add another, and more lofty, name to the names given by the people. Peter said, “Thou art the Christ.” In these words he expressed something which was entirely different from what the people had said. He denied that Jesus was a forerunner; he denied that somebody else should be expected. #RandolphHarris 16 of 20
Peter asserted that the decisive thing of history had appeared, and that the Christ, the bearer of the new, had come in this Man Jesus, Who was walking with him along a dusty village road north of Palestine. Can we still feel the meaning of Peter’s statement? It is hard for us, because the word “Christ” has become the second name for Jesus. However, when Peter called Jesus the Christ, the word “Christ” was still a vocational title. It designated Him, Who was to bring the liberation of Israel, the victory of God over the nations, the transformation of the human heart, and the establishment of the Messianic reign of peace and justice. Through the Christ history would be fulfilled. God would again be changed into a place of blessedness. All this was implied in Peter’s words, “Thou art the Christ.” The greatness and tragedy of the moment in which Peter uttered these words are visible in the reason of Jesus: He forbade them to tell anyone about Him. The Messianic character of Jesus was a mystery. It did not mean to Him what it meant to the people. If they had heard Him call Himself the Christ, they would have expected either a great political leader or a divine figure coming from Heaven. #RandolphHarris 17 of 20
Peter did not believe that a political action, the liberation of Israel and the crushing of the Empire, could create a new reality on Earth. And He could not call Himself the Heavenly Christ without seeming blasphemous to those who, by necessity, misunderstood Him. For Christ is neither the political “king of peace” whom the nations of all history expected, and whom we expect today just as ardently; nor is He the Heavenly “king of glory” whom the many visionaries of His day expected, and whom we also expect today. His mystery is more profound; it cannot be expressed through the traditional names. It can only be revealed by the events which were to come after Peter’s confession: the suffering, death, and rising again. Perhaps if He should appear today, He would forbid the ministers of the Christian Christ to speak of Him for a long time. “My son, give ear to my words, for I say unto you, even as I said unto Helaman, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and inasmuch as ye will not keep the commandments of God ye shall be cu off from his presence. And now, my son, I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed in one that endureth to the end. #RandolphHarris 18 of 20
“I say unto you, my son, that I have had great joy in thee already, because of thy faithfulness and thy diligence, and thy patience and thy long-suffering among the people of the Zoramites. For I know that thou wast in bonds; yea, and I also know that thou wast stoned for the word’s sake; and thou didst bear all these things with patience because the Lord was with thee; and now thou knowest that the Lord did deliver thee. And now my son, Shiblon, I would that ye shall put your trust in God even so much ye shall be delivered out of your trials, and your troubles, and your afflictions, and ye shall be lifted up at the last day. Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been known these things. However, behold, the Lord in his mercy sent his angel to declare unto me that I must stop the work of destruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was a thunder, and it shook the whole Earth. And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. However, behold, I did cry unto him and I did find peace to my soul. #RandolphHarris 19 of 20
“And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby humans can be saved, only in and through Christ. Behold, he is the life and the light of the World. Behold, he is the word of truth and righteousness. And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and temperate in all things. See that ye are not lifted up unto pride; yea, see that ye do not boas in your own wisdom, nor of your much strength. Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness. Do not pray as the Zoramites do, for ye have seen that they pray to be hear of humans, and to be praised for their wisdom. Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times. And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be sober. My son, farewell,” reports Alma 38.1-15. #RandolphHarris 20 of 20
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God, please come to us in the fire on our hearth; consume the logs gladly. Please come to our home, God of Protection; consume the logs gladly. Triple fire shining in the hearth of our home, God you are the healer, to you our worship, to you our hearts calling. Triple blaze leaping in the hearth of our souls, God, to you our worship, to you our hearts calling, triple tongue speaking, to you we listen. Be with me, God, whether I am moving or standing still, whether at home or abroad, whether at work or at rest. Be my strength and my counselor, providing both the judgment to choose the right path and the courage to walk it boldly. If he really thinks there is no distinction between virtue and vice, why Sir, when he leaves our houses let us count our spoons. There is no failure that can alter the course of human events more than failing a family. #CresleighHomes
Humans Expect Something Extraordinary: The Coming of the New World Order in the Near Future!
I am an invisible person. No, I am not a spook…nor am I one of your Hollywood-movie ectoplasms. I am a human of substance, of flesh and bone, fiber and liquids—and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me. Creativity is a yearning for immortality. We have seen that intuitionism raises the question of the extent to which it is possible to give a systematic account of our considered judgments of the just and unjust. In particular, it holds that no constructive answer can be given to the problem of assigning weights to competing principles of justice. Here at least we must rely on our intuitive capacities. Classical utilitarianism tries, of course, to avoid the appeal to intuition altogether. It is a single-principle conception with one ultimate standard; the adjustment of weights is, in theory anyway, settled by reference to the principle of utility. Mill thought that there must be but one such standard, otherwise there would be no umpire between competing criteria, and Sidgwick argues at length that the utilitarian principle is the only one which can assume this role. They maintain that our moral judgments are implicitly utilitarian in the sense that when confronted with a clash of precepts, or with notions which are vague and imprecise, we have no alternative except to adopt utilitarianism. #RandolphHarris 1 of 27
Mills and Sidgwick believe that at some point we must have a single principle to straighten out and to systematize our judgments. Undeniably one of the great attractions of the classical doctrines is the way it faces the priority problem and tries to avoid relying on intuition. As I already remarked, there is nothing necessarily irrational in the appeal to intuition to settle questions of priority. We must recognize the possibility that there is no way to get beyond a plurality of principles. No doubt any conception of justice will have to rely on intuition to some degree. Nevertheless, we should do what we can to reduce the direct appeal to reduce the direct appeal to our considered judgments. For if humans balance final principles differently, as presumably they often do, then their conceptions of justice are different. The assignment of weights is an essential and not a minor part of a conception of justice. If we cannot explain how these weights are to be determined by reasonable ethical criteria, the means of rational discussion have come to an end. An intuitionist conception of justice is, one might say, but had a conception. We should do what we can to formulate explicit principles for the priority of problem, even though the dependence on intuition cannot be eliminated entirely. #RandolphHarris 2 of 27
In justice as fairness the role of intuition is limited in several ways. Since the whole question is rather difficult, I shall only make a few comments here the full sense of which will not be clear until later on. The first point is connected with the fact that the principles of justice are those which would be chosen in the original position. They are the outcome of a certain choice situation. Now being rational, the persons in the original position recognize that they should consider the priority of these principles. For if they wish to establish agreed standards for adjudicating their claims on one another, they will need principles for assigning weights. They cannot assume that their intuitive judgment of priority will in general be the same; given their different positions in society they surely will not. Thus I suppose that in the original positions the parties try to reach some agreement as to how the principles of justice are to be balanced. Now part of the value of the notion of choosing principles is that the reasons which underlie their adoption in the first place may also support giving them certain weights. Since in justice as fairness the principles of justice are not thought of as self-evident, but have their justification in the fact that they would be chosen, we may find in the grounds for their acceptance some guidance or limitation as to how they are to be balanced. #RandolphHarris 3 of 27
Given the situation of the original position, it may be clear that certain priority rules are preferable to others for much the same reasons that principles are initially assented to. By emphasizing the role of justice and the special features of the initial choice situation, the priority problem may prove more tractable. A second possibility is that we may be able to find principles which can be put in what I shall call a serial or lexical order. The term “lexicographical” drives from the fact that most familiar examples of such an ordering is that of words in a dictionary. To see this, substitute numerals for letters, putting “1” for “a” “2” for “b” and so on, and then rank the resulting strings of numerals from left to right, moving to the right only when necessary to break ties. In general, a lexical ordering cannot be represented by a continuous real-valued utility function; such a ranking violates the assumption of continuity. In the history of moral philosophy the conception of a lexical order occasionally appears though it is not explicitly discussed. A clear example may be found in comparing pleasures of the same kind, we use their intensity and duration; in comparing pleasures of different kinds, we must consider their duration and dignity jointly. Pleasure of higher kinds may have a worth greater than those of the lower kinds however great the latter’s intensity and duration. #RandolphHarris 4 of 27
It also is natural to rank moral worth as lexically prior to non-moral values. And of course the primacy of justice, as well as the priority of right are further cases of such an ordering. The theory of utility in economics began with an implicit recognition of the hierarchical structure of wants and the priority of moral consideration. (The correct term of lexical order is “lexicographical,” but it is too cumbersome.) This is an order which requires us to satisfy the first principle in the ordering before we can move on to the second, the second before we consider the third, and so on. A principle does not come into play until those previous to it are either fully met or do not apply. A serial ordering avoids, then, having to balance principles at all; those earlier in the ordering have an absolute weigh, so to speak, with respect to later ones, and hold without exception. We can regard such a ranking as analogous to a sequence of constrained maximum principles. For we can suppose that any principle in order is to be maximized subject to the condition that preceding principles are fully satisfied. As an important special cast I shall, in fact, propose an ordering of this kind by ranking the principle of equal liberty prior to the principle regulating economic and social inequalities. #RandolphHarris 5 of 27
This means, in effect, that the basic structure of society is to arrange the inequalities of wealth and authority in ways consistent with the equal liberties required by the preceding principle. Certainly the concept of a lexical, or serial, order does not offhand seem very promising. Indeed, it appears to offend our sense of moderation ad good judgment. Moreover, it presupposes that the principles in the order be of a rather special kind. For example, unless the earlier principles have but a limited application and establish definite requirements which can be fulfilled, later principles will never come into play. Thus the principle of equal liberty can assume a prior position since it may, let us suppose, be satisfied. Whereas if the principle of utility were first, it would render otiose all subsequent criteria. I shall try to show that at least in certain social circumstances a serial ordering of the principles of justice offers an approximate solution to the priority problem. Finally, the dependence on intuition can be reduced by posing more limited questions and by substituting prudential for moral judgment. Thus someone faced with the principles of an intuitionist conception may rely that without some guidelines for deliberation one does not know what to say. One might maintain, for example, that one could not balance total utility against equality in the distribution of satisfaction. #RandolphHarris 6 of 27
Not only are the notions involved here too abstract and comprehensive for one to have any confidence in one’s judgement, but there are enormous complications in interpreting what they mean. The aggregative-distributive dichotomy is no doubt an attractive idea, but in this instance it seems unmanageable. It does not factor the problem of social justice into small enough parts. In justice as fairness the appeal to intuition is focused in two ways. First we single out a certain position in the social system from which the system is to be judged, and then we ask whether, from the standpoint of a representative human in this position, it would be rational to prefer this arrangement of the basic structure rather than that. Given certain assumptions, economic and social inequalities are to be judged in terms of the long-run expectations of the least advantaged social group. Of course, the specification of this group is not very exact, and certainly our prudential judgments likewise give considerable scope to intuition, since we may not be able to formulate the principle which determines them. Nevertheless, we have asked a much more limited question and have substituted for an ethical judgment a judgment of rational prudence. Often it is quite clear how we should decide. #RandolphHarris 7 of 27
The reliance on intuition is of a different nature and much less than in the aggregative-distributive dichotomy of the intuitionist conception. In addressing the priority problem the task is that of reducing and not of eliminating entirely the reliance on intuitive judgments. There is no reason to suppose that we can avoid all appeals to intuition, of whatever kind, or that we should try to. The practical aim is to reach a reasonable reliable agreement in judgment in order to provide a common conception of justice. If human’s intuitive priority judgments are similar, it does not matter, practically speaking, that they cannot formulate the principles exist. Contrary judgments, however, raise a difficulty, since the basis for adjudicating claims is to that extent obscure. Thus our object should be to formulate a conception of justice which, however much it may call upon intuition, ethical or prudential, tends to make our considered judgments of justice converge. If such a conception does exist, then, from the standpoint of the of the initial situation, the priority problem is not that of how to cope with the complexity of already given moral facts which cannot be altered. Instead, it is the problem of formulating reasonable and generally acceptable proposals for bringing about the desired agreements in judgment. #RandolphHarris 8 of 27
On a contract doctrine the moral facts are determined by the principles which would be chosen in the original position. These principles specify which considerations are relevant from the standpoint of social justice. Since it is up to the persons in the original position to choose these principles, it is for them to decide how simple or complex they want the moral facts to be. The original agreement settles how far they are prepared to compromise and to simplify in order to establish the priority rules necessary for a common conception of justice. I have reviewed two obvious and simple ways of dealing constructively with the priority problem: namely, either by a single overall principle, or by a plurality of principles in lexical order. Other ways no doubt exist, but I shall not consider what they might be. The traditional moral theories are for the most part single-principled or intuitionistic, so that the working out of a serial ordering is novelty enough for a first step. While it seems clear that, in general, a lexical order cannot be strictly correct, it may be an illuminating approximation under certain special though significant conditions. In this way it may indicate the larger structure of conceptions of justice and suggest the directions along which a closer fit can be found. #RandolphHarris 9 of 27
Since the spiritual life is instinctoid, all the techniques of subjective biology apply to its education. The spiritual life (B-values, B-fact, metaneeds, et cetera) can in principle be introspected. It has “impulse voices” or “inner signals” which, though weaker than basic needs, can yet be “heard,” and which therefore comes under the rubric of the “subjective biology” I have described. In principle, therefore, all the principles and exercises which help to develop (or teach) our sensory awareness, our body awarenesses, our sensitivities to the inner signals (given off by our needs, capacities, constitution, temperament, body et cetera)—all these apply also, though less strongly, to our inner metaneeds, id est, to the education of our yearnings for beauty, law, truth, perfection, et cetera. I have used the term “experientially empty” to describe those persons whose inner signals are either absent or remain unperceived. Perhaps we can also invent some such term as “experientially rich” to describe those who are so sensitive to the inner voices of the self that even the metaneeds can be consciously introspected and enjoyed. It is this experiential richness which in principle should be “teachable” or recoverable, I am confident, at least in degree, perhaps with the proper use of psychedelic chemicals, with Esalen-type, non-verbal methods, with prayer and contemplation techniques, with further study of peak-experiences or of B-cognition, et cetera. #RandolphHarris 10 of 27
The Esalen Institute at Big Sur, California, specializes in such methods. The tacit assumption underlying this new kind of education is that both the body and the “spirit” can be loved, and that they are synergic and hierarchically rather than mutually exclusive, id est, one can have both. Not only are humans PART of nature, and it part of them, but also they must be at least minimumly isomorphic (corresponding or similar in form and relations) with nature (similar to it) in order to be viable in it. It has evolved humans. Their communion with what transcends them therefore need not be defined as non-natural or supernatural. It may be seen as a “biological” experience. Perhaps human’s thrilling to nature (perceiving it as true, good, beautiful, et cetera) will one day be understood as a kind of self-recognition or self-experience, a way of being oneself and full functional, a way of being at home, a kind of biological authenticity, of “biological mysticism,” et cetera. Perhaps we can see mystical or peak-fusion not only as communion with that which is most worthy of love, but also as fusion with that which is, because humans belong there, being truly part of what is, and being, so to speak a member of the family: one direction in which we find increasing confidence is the conception that we are basically one with the cosmos instead of strangers to it. #RandolphHarris 11 of 27
This biological or evolutionary version of the mystic experience or the peak-experience—here perhaps has no different from the spiritual or religions experience—reminds us again that we must ultimately outgrow the obsolescent usage of “highest” as the opposite of “lowest” or “deepest.” Here the “highest” experience ever descried, the joyful fusion with the ultimate that humans can conceive, can be seen simultaneously as the deepest experience of our ultimate personal animality and specieshood, as the acceptance of our profound biological nature as isomorphic with nature in general. “And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do humans say that I am? And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. And he charged them that they should tell no human of him. And he began to teach them, that the Son of humans must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be skilled, and after three days rise again. And he spake that saying openly. And Peter took him, and began to rebuke him. #RandolphHarris 12 of 27
“However, when he had turned about and looked on his disciples, he rebuked Peter saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of humans,” reports Mark 8.27-33. This story is the center of Mark’s Gospel. And in this story we find the heart of the Christian message. The message is infinitely simple, yet rich and profound, and concentrated in four words: “Thou art the Christ.” Let us think about this message in the light of our story, which is the real beginning of the Passion and Death. Then Jesus and his disciples set out for the villages of Caesarea and Philippi, on a road between some unimportant villages, at a time which seems indefinite—“then.” However, on this road occurred the most important event of human history. It is the most important not only from the point of view of the believer, but also from the of the detached observer of World history. And this indefinite “the” pointed to the most definite and decisive moment in the experience of humankind, the moment in which one human dared to say to another: “Thou art Christ.” On the road, He inquired of Hid disciples, “Who do people say I am?” John the Baptist,” they told him, although some say that you are Elijah, and others, that you are one of the prophets.” #RandolphHarris 13 of 27
Why did they give Him titles that elevated Him above the ordinary human being? It was because they expected something extraordinary: the coming of the new World order in the near future. All generations of humankind had waited in vain for this stage of the World, in which justice and peace would reign. The people believed that their generation would witness its coming. However, before it would come, forerunners would have to appear, to announce its coming and to prepare the people. Elijah would come from Heaven, to which he had been elevated; perhaps Jeremiah would rise from the dead; or some other prophet would appear; even John the Baptist might return from his grave. They felt that behind the figure of this teaching and healing Rabbi some mysterious thing was hidden. They thought that He must be the mask for one of the forerunners, who would come to prepare the new and final period of history. That is what the disciple heard from the people. Although there have been two thousand years of Christianity, there are still such people. Jesus. For them, remains the forerunner. The new World and he who is to bring it in are still to come. #RandolphHarris 14 of 27
Justice and peace have not yet begun to rule. The new World may be near at hand, or it may be still far from us. In any case, it has not appeared. That is the characteristic feeling of the Jewish people, the feeling that prevents them from becoming Christian. It is also the feeling of large groups within present-day Christendom, the feeling that drives them to wait and to work for the World of peace and justice, although they are constantly disappointed, and constantly have to start over again. If Jesus should ask us today, “Who do people say that I am?” we should have to answer exactly as His first disciples did: that He was one of the forerunners, and although perhaps the greatest of them all, probably not the last one; a forerunner and a prophet, but not one who will fulfill all things. The reign of justice and peace, the new World has not yet come. For their use is not more for probation than for affecting and moving. For there are many forms which, though they mean the same, yet affect differently; as the difference is great in the piercing of that which is sharp and that which is flat, though the strength of the percussion be the same. Certainly there is no human who will not be more affected by hearing it said, Your enemies will be glad of this” ……than by hearing it said only, “This will be evil for you.” …these points and stings of words are by no means to be neglected. #RandolphHarris 15 of 27
Consider what has been said. In an abstract way, it has been said that an idea may or may not evoke an emotional response, many carry different degrees of emotional response, may call out different kinds of emotion in different persons. In a concrete way, it is being observed that a sharp instrument pierces easier than a dull one, though the force exerted be the same. Consider the economy in phrasing the abstract conception and note that it is instantly illuminated by the image of piercing. The abstraction and the image have been related analogically. Reason has been put to work and so has imagination. Even more interesting, because more subtle, is the pair of statements: This will be evil for you. Your enemies will be glad of this. The base of both statements was probably suggested by the stock, popular generalization: What is good for the virtuous human is evil for the bad human, and what is evil for the virtuous human is good for the bad human. As reason has applied the idea to a specific person or audience, the outcome is flat, literal statement: this will be evil for you. As imaginative reason has applied the idea—your enemies will be glad of this—concreteness of language and indirectness of reference have set up a context of allusiveness that might well lead a respondent to construct a clear, full image for the illusion oneself. #RandolphHarris 16 of 27
The illusion works through the principles of comparison and contrast, and so the intellect is served; the images are intimated, and so the imagination is invited to act. I have by me indeed a great many more Sophisms of the same kind, which I collected in my youth; but without their illustrations and answers, which I have not now the leisure to perfect; and to set forth the naked colours without their illustrations (especially as those above given appear in full dress) does not seem suitable. Ideas must be accessible to sense; that is, they must be images of one kind or another that the recipient can “see.” The imagination was not always directed, restrained, and bound by reason. It could serve a higher power than reason. It is the instrument of faith and divine grace as the faculty through which God communicated directly with humans. In matter of faith and religion our imagination raises itself above reason; not that divine illumination resides in the imagination; its seat being rather in the very citadel of the mind and understanding; but that the divine grace uses the motions of the imagination as an instrument of illumination, just as it uses the motions of the will as an instrument of virtue; which is the reason why religion ever sough access to the mind by similitudes, types, parables, visions, dreams. #RandolphHarris 17 of 27
Humans can learn of things divine from two sources: from nature or from God directly. If from nature, there can be two avenues of knowing. One is that which springs from sense, induction, reason, argument, according to the laws of Heaven and Earth. One is that which flashed upon the spirit of humans by an inward instinct, according to the law of conscience; which is a spark and relic of one’s primitive original purity. The almost universal belief of our times that when God drove humans from the Garden of Eden he vouchsafed them a vestige of knowledge of truth and goodness, a seed to which they could become sensitive and could learn to nourish. This kind of seed was in the citadel of the mind. However, humans also can learn of God directly. If they did, it would be through faith, a mysterious way that is based on the belief that the spirit is affected by spirit. Imagination is that modulation of spirit that is peculiarly sensitive to images and that is adept at reproducing and making them. So by nature imagination is a sensitive instrument, sensitive to its own mater, spirit, and sensitive to its own kind, similitudes. “And now, my son Helaman, I command you that ye take the records which have been entrusted with me; and I also command you that ye keep a record of this people, according as I have done, upon the plates of Nephi, and keep all these things sacred which I have kept, even as I have kept them; for it is for a wise purpose that they are kept. #RandolphHarris 18 of 27
“And these plates of brass, which contain these engravings, which have the records of the holy scriptures upon them, which have the genealogy of our forefathers, even from the beginning—Behold, it has been prophesied by our fathers, that they should be kept and handed down from one generation to another, and be kept and preserved by the hand of the Lord until they should go forth unto every nation, kindred, tongue, and people that they shall know of the mysteries contained thereon. And now behold, if they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ. Now ye may suppose that this is foolishness in me; but behold I say unto you, that by small and simple things are great things brought to pass; and small means in many instances doth confound the wise. And the Lord God doth work by means to bring about his great and eternal purposes; and by very small means the Lord doth confound the wise and bringeth about the salvation of many souls. And now, it has hitherto been wisdom in God that these things should be preserved; for behold, they have enlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to the knowledge of their God unto the salvation of their souls. #RandolphHarris 19 of 27
“Yea, I say unto you, were it not for these things that record do contain, which are on these plates, Ammon and his brethren could not have convinced so many thousands of the Lamanites of the incorrect tradition of their fathers; yea, these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer. And who knoweth but what they will be the means of bringing many thousands of them, yea, and also many thousands of our stiffnecked brethren, the Nephites, who are now hardening their hearts in sin and iniquities, to the knowledge of their Redeemer? Now these mysteries are not yet fully made known unto me; therefore I shall forbear. And it may suffice if I only say that are preserved for a wise purpose, which purpose is known unto God; for he doth counsel in wisdom over all his works, and his path are straight, and his course is one eternal round. O remember, remember, my son Helaman, how strict are the commandments of God. And he said: If ye will keep my commandments ye shall prosper in the land—but if ye keep not his commandments ye shall be cut off from his presence. #RandolphHarris 20 of 27
“And now remember, my son, that God has entrusted you with these things, which are sacred, which he has kept sacred, and also which e will keep and preserve for a wise purpose in him, that he may show forth his power unto future generations. And now behold, I tell you by the spirit of prophecy, that is ye transgress the commandment of God, behold, these things which are sacred shall be taken away from you by the power of God, and ye shall be delivered up unto Satan, that he may sift you as chaff before the wind. However, if ye keep the commandments of God, and do with these things which are sacred according to that which the Lord doth command you, (for you must appeal unto the Lord for all things whatsoever ye must do with them) behold, no power of Earth or hell can take them from you, for God is powerful to the fulfilling of all his words. For he will fulfill al his promises which he shall make unto you for he has fulfilled his promises he had made unto our fathers. For he promised unto them that he would preserve these things for a wise purpose in him, that he might show forth his power unto future generations. And now behold, one purpose hath he fulfilled, even to the restoration of many thousands of the Lamanites to the knowledge of the truth; and he hath shown forth his power in them unto future generations; therefore they shall be preserved. #RandolphHarris 21 of 27
“Therefore I command you, my so Helaman, that ye be diligent in fulfilling all my words, and that ye be diligent in keeping the commandments of God as they are written. And now, I will speak unto you concerning those twenty-four plates, that ye keep them, that mysteries and the words of darkness, and their secret works, or the secret works of those people who have been destroyed, may be made manifest unto this people; yea, all their murders, and robbings, and their plunderings, and all their wickedness and abominations, may be made manifest unto this people; yea, and they ye preserve these interpreters. For behold, the Lord saw that his people began to work in darkness, yea, work secret murders and abominations; therefore the Lord said, if they did not repent they should be destroyed from off the face of the Earth. And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine forth in darkness unto light, that I may discover unto them the works of their brethren, yea, their secret works, their works of darkness, and their wickedness and abominations. And now, my son, these interpreters were prepared that the word of God might be fulfilled, which he spake. #RandolphHarris 22 of 27
“I will bring forth out of darkness unto light all their secret works and their abominations; and except they repent I will destroy them from off the face of the Earth; and I will bring to light all their secrets and abominations, unto every nation that shall hereafter possess the land. And now, my son, we see that they did not repent; therefore they have been destroyed, and thus far the word of God has been fulfilled; yea, their secret abominations have been brought out of darkness and made known unto us. And now, my son, I command you that ye retain all their oaths, and their covenants, and their signs and their wonders ye shall keep from this people, that they know them not lest peradventure they should fall into darkness also and be destroyed. For behold, there is a curse upon all this land, that destruction shall come upon all those workers of darkness, according to the power of God, when they are fully ripe; therefore I desire that his people might not be destroyed. Therefore ye shall keep these secret plans of their oaths and their covenants from this people, and only their wickedness and their murders and the abominations shall ye make known unto them; and ye shall teach the to abhor such wickedness and abominations and murders; and ye shall also teach them that these people were destroyed on account of their wickedness and abominations and their murders. #RandolphHarris 23 of 27
For behold, they murdered all the prophets of the Lord who came among them to declare unto them concerning their iniquities; and the blood of those who they murdered did cry unto the Lord their God for vengeance upon those who were their murderers; and thus the judgments of God did come upon these workers of darkness and secret combinations. Yea, and cursed be the land forever and ever unto those workers of darkness and secret combinations, even unto destruction, except they repent before they are fully ripe. And now, my son, remember the words which I have spoken unto you; trust not those secret plans unto this people, but teach them an everlasting hatred against sin and iniquity. Preach unto them repentance, and faith on the Lord Jesus Christ; teach them to humble themselves and to be meek and lowly in heart; teach them to withstand every temptation of the devil, with their faith on the Lord Jesus Christ. Teach them to never be weary of good works, but to be meek and lowly in heart; for such shall find rest to their souls. O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God. Yea, and cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord. #RandolphHarris 24 of 27
“Yea, let all thy thoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever. Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day. And now, my son, I have somewhat to say concerning the things which our fathers call a ball or director—or our fathers called it Liahona, which is, being interpreted, a compass; and the Lord prepared it. And behold, there cannot any human work after the manner of so curious a work-personship. And behold, it was prepared to show unto our father the course which they should travel in the wilderness. And it did work for them according to their faith in God; therefore, if they had faith to believe that God could cause that those spindles should point the way they should go, behold, it was done; therefore they had this miracle, and also many other miracles wrought by the power of God, day by day. Nevertheless, because those miracles were worked by small means it did show unto them marvelous works. #RandolphHarris 25 of 27
“They were slothful, and forgo to exercise their faith and diligence and then those marvelous works ceased, and they did not progress in their journey; therefore, they tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions. And now, my son, I would that ye should understand that these things are not without a shadow; for as our father were slothful to give heed to this compass (now these things were temporal) they did not prosper; even so it was with things which are spiritual. For behold, it is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land. And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise. On my don, do not let us be slothful because of the easiness of the way; for so was it with our father; for so was it prepared for them, that if they would look they might live; even so it is with us. #RandolphHarris 26 of 27
“The way is prepared, and if we will look we may live forever. And now, my son, see that ye take care of these scared things, yea, see that ye look to God and live. Go unto this people and declare he word, and be sober. My son, farewell,” reports Alma 37.1-47. Wheels turn and the seasons turn and the Earth turns and the stars turn. The Universe turns and I turn with it. King of the tuning, my face turns toward you in wonder. Great Father, please help me. I have studied your ways for many years now, and still you hide yourself from me. I can call to you under a multitude of names, but still you do not come. I can tell you a large number of your stories, but still I do not know who you are. I have many pictures of you, but still I have not seen your face. Though I throw out titles and powers and associations in mad armfuls, still there is nothing there when the whirlwind I create as become still. In that nothing, then, in the quiet after my storm, I will await you. Come to me, if such is your will, or do not come to me, if such is your will. Still I will wait. What else can I do? I bring greetings to God of this place from my people, from my family, from me, and not only greetings but gifts of friendship. I give them to you to establish between us the sacred bond. I who stand before you, I who come into your presence, I who am your worshipper, call out to you, God. #RandolphHarris 27 of 27
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Lord of the Pathway, to you I call; Lord of the Pathway, I lift my voice to you. Gate Keeper, Waiting One please open the door, that I may pass through to your land, God, there to be refreshed by the power you, Great one. Please do not hide in you cave of clouds, Most High, and deprive our World of your splendor. Please come to the mirror we have prepared, washing it with clear water. See, we are clean to; nothing is here which would defile. We are worthy of your presence ad eager to see you. Please leave your cloud cave and shine for us.
Dear Lord of the shining bow, with hair of flame, with beauty shining, truth’s bright friend and falsehood’s foe, Masters of both lyre and singing: Please be with me, bring art and grace, please be with me, bring light and song, please be with me, bring all that is beautiful, please bring all that is beautiful when you come to me.
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And it Seems Like “Everyday” Would be Every Day, Like Monday!
The most distinguished hallmark of the American society is and always has been—change. The value-life (spiritual, religious, philosophical, axiological, et cetera) is an aspect of human biology and in on the same continuum with the “lower” animal life (rather than being in separated, dichotomized, or mutually exclusive realms). It is probably therefore species-wide, supracultural even though it must be actualized by culture in order to exist. The spiritual life is part of the human essence. It is a defining characteristic of human nature, without which human nature is not fully human nature. It is part of the Real Self, of one’s identity, of one’s specieshood, of full-humanness. To the extent that pure spontaneity, is possible, to that extent will the metaneeds also be expressed. “Uncovering” or Taoistic or existential therapeutic or logotherapeutic, or “ontogogic” techniques, should never uncover and strengthen the metaneeds as well as the basic needs. Depth-diagnostic and therapeutic techniques should ultimately also uncover these same metaneeds because, paradoxically, our “highest nature” is also our “deepest nature.” The value life and the animal life are not in two separate realms as most religions and philosophies have assumed, and as classical, impersonal science has also assumed. #RandolphHarris 1 of 21
The spiritual life (the contemplative, religious, philosophical, or value-life) is within the jurisdiction of human thought and is attainable in principle by human’s own efforts. Even though it has been cast out of the realm of reality by the classical, value-free science which models itself upon physic, it can be reclaimed as an object of study and technology by humanistic science. Let me also make quite explicit the implication that metamotivation is species-wide, and is, therefore, supracultural, common-human, not created arbitrarily by culture. Since this is a point at which misunderstandings are fated to occur, let me say it so: the metaneeds seem to me to be instinctoid, that is, to have an appreciable hereditary, species-wide determination. However, they are potentialities, rather than actualities. Culture is definitely and absolutely needed for their actualization; but also culture can fail to actualize them, and indeed this is just what most known cultures actually seem to do and to have done throughout history. Therefore, there is implied here a superacultural factor which can criticize any culture from outside and above that culture, namely, in terms of the degree to which it fosters or suppresses self-actualization, full-humanness, and metamotivation. #RandolphHarris 2 of 21
The so-called spiritual (or transcendent, or axiological) life is clearly rooted in the biological nature of the species. It is a kind of “higher” animality whose precondition is a heathy “lower” animality, id est, they are hierarchically-integrated (rather than mutually exclusive). However, this higher, spiritual “animality” is so timid and weak, and so easily lost, is so easily crushed by stronger cultural forces, that is can become widely actualized only in a culture which approves of human nature, and therefore actively fosters its fullest growth. Fortunately, there are a number of recent studies of animals living in the wild which clearly show that the aggressiveness to be observed under conditions of captivity is not present when the same animals life in their natural habitat. Among the monkeys, baboons have the reputation of a certain violence, and they have been carefully studied. There is little aggressive behaviour; whatever aggressive behaviour there is, is essentially one of the gestures or threat postures. It is worthwhile to note, considering the previous discussion on crowding, it is reported that no fighting was observed between baboon troops that met at the waterhole. #RandolphHarris 3 of 21
More than four hundred baboons around were counted around a single waterhole at one time, and yet they did not observe any aggressive behaviour among them. It was also observed that the baboons were very unaggressive toward members of other animal species. The study of aggressive behaviour among chimpanzees, the primates that most resemble humans, is of particular interest. Until recent years almost nothing was known of their way of life in Equatorial Africa. However, three separate observations of chimpanzees in their natural habitat have by now been carried out and offer very interesting material with regard to aggressive behaviour. Exceedingly low incidence of aggression was reported among the chimpanzees of the Bodongo Forest. During 300 observation hours, 17 quarrels involving actual fighting or displays of threat or anger were seen and none of these lasted more than a few seconds. Only four of these seventeen quarrels involved two adult males. The threatening behaviour that was seen on 4 occasions was when a subordinate male tried to take food before a dominant one. Instances of attack were seldom observed and mature males were seen fighting only on one occasion. #RandolphHarris 4 of 21
On the other hand, there are a number of activities and gestures like grooming and courting behaviour, whose main function is apparently to establish and maintain good relations between the individual chimpanzees of the community. Their groups are largely temporary, and no stable relationships other than mother-infant could be found. A dominance hierarchy proper was not observed among these chimpanzees, alt though there were seventy-two clear-cut dominance interactions observed. There is an observation concerning the uncertainty of chimpanzees which is very important for the understanding of the evolution of human’s “second nature,” their character. All the chimpanzees observed were cautious, hesitant creatures. This is one of the major impressions one carries away from studying chimpanzees at close range in the wild. Behind their lively, searching eyes one senses a doubting, contemplative personality, always trying to make sense out of a puzzling World. It is as if the certainty of instinct has been replaced in chimpanzees by the uncertainty of intellect—but without the determination and decisiveness that characterizes humans. There also seems to be some indecision in male chimpanzees to select food or a female mate when both are present. #RandolphHarris 5 of 21
The incapacity of the male chimpanzee to come to a decision whether first to eat the bananas or mount the female is striking. If we observed this same behaviour in a man, we would say that he was suffering from obsessional doubt, because the normal human would have no difficulty in acting according to the dominant impulse in his character structure; the oral receptive character would first eat the banana and postpone the satisfaction of his pleasures of the flesh impulse; the “private area character” would let the food wait until he was gratified in pleasures of the flesh. In either case he would act without doubt or hesitancy. Since we can hardly assume that the male in this example is suffering from an obsessional neurosis. The chimpanzee’s remarkable tolerance toward the young as well as their deference toward the old, even when they no longer had physical power. Chimpanzees normally show a good deal of tolerance in their behaviour toward each other. This is especially true of males, less so with females. A typical instance of tolerance of a dominant to a subordinate animal occurred when an adolescent male was feeding from the only ripe cluster of fruits in a palm tree. #RandolphHarris 6 of 21
A mature male climbed up but did not try to force the other away; he merely moved up beside the younger and the two fed side by side. Under similar circumstances a subordinate chimpanzee may move up to a dominant one, but before attempting to feed, it normally reaches out to touch the other on the lips, thigh, or in the private area. Tolerance between males is particularly noticeable during the mating season, as for example on the occasion described above when seven males were observed copulating with one female with no signs of aggression between them; one of these males was an adolescent. On gorillas in the wild, it was reported on the whole “interaction” between groups was peaceful. Aggressive bluff charges were made by one male as noted above, and I once observed weak aggressiveness in the form of incipient charges towards intruders from another group by a female, a juvenile and an infant. Most intergroup aggressiveness in the form of incipient charges towards intruders from another group aggressiveness was confined to staring and snapping. Serious aggressive attacks among gorillas were not witnessed. This is all the more remarkable because the gorilla group home ranges not only overlapped, but seem to have been commonly shared amongst the gorilla population. Hence there would be ample occasion for friction. #RandolphHarris 7 of 21
Special attention should be paid to reports on feeding behaviour because it uncovers carnivorous or predatory character of chimpanzees. The chimpanzees of the Gombe Stream Reserve (and probably in most places throughout the range of the species as a whole) are omnivorous. The chimpanzees is primarily vegetarian; that is, by far the greatest proportion of foods constituting his diet as a whole is vegetable. There were certain exceptions to this rule. During the course of field study by scientists, it was observed chimpanzees feeding on the flesh of other mammals in twenty-eight instances (goes without saying, other animals in rainforest may eat humans besides lions and tigers). In addition, examining occasional samples of feces during the first two and a half years and regular samples in the last two and a half years, altogether the remnants of thirty-six different mammals were found in dung, over and above those chimpanzees were observed eating. In addition it was reported in four instances, during these years, in which in three cases a male chimpanzee caught and killed an infant baboon, and in one the killing involved a, probably female, red colobus monkey. Furthermore it was observed sixty-eight mammals had eaten (mostly primates) within forty-five months, or roughly one and a half per month, by a group of fifty chimpanzees. #RandolphHarris 8 of 21
These figures confirm that chimpanzees’ diet on the whole is vegetable and hence that meat eating is exceptional. Yet, in Jane Goodall’s book In the Shadow of Man, the author states flatly that she and her husband “saw chimpanzees eating meat fairly frequently,” but without quoting the qualifying data in her previous work that show the relative infrequency of meat eating. I stress emphasizing the “predatory” character of chimpanzees. However, chimpanzees are as many authors had stated, omnivorous; they live mainly on a vegetable diet. That they eat meat occasionally (in fact rarely), does not make them carnivorous and surely not predatory animals. However, the use of the words “predatory” and “carnivorous” insinuate that humans are born with an innate destructiveness. Pleasures and gratifications can be arranged in hierarchy of levels from lower to higher. So also can hedonistic theories be seen as ranging from lower to higher, id est, metahedonism. The B-values, seen as gratifications of metaneeds, are then also the highest pleasures or happiness that we know of. #RandolphHarris 9 of 21
I have suggested elsewhere the need for usefulness of being conscious that there is a hierarchy of pleasures, ranging from exempli gratia, relief from pain, through the contentment of a hot tub, the happiness of being with good friends, the joy of great music, the bliss of having a child, the ecstasy of the highest love-experiences, on up to the fusion with B-values. Such a hierarchy suggests a solution of the problem of hedonism, selfishness, duty, et cetera. If one includes the highest pleasures among the pleasures in general, then it becomes true in a very real sense that fully-human people also seek only for pleasure, id est, metapleasure. Perhaps we call this “metahedonism” and then point out that at this level there is then no contradiction between pleasure and duty since the highest obligations of human beings are certainly to truth, justice, et cetera, which however are also the highest pleasures that the species can experience. And of course at this level of discourse the mutual exclusiveness between selfishness and unselfishness has disappeared. What is good for us is good for everyone else, what is gratifying is praiseworthy, our appetites are now trustworthy, rational, and wise, what we enjoy is good for us, seeking our own (highest) good is also seeking the general good, et cetera. #RandolphHarris 10 of 21
Everybody can say the Lord’s prayer and it is recited millions and millions of times every day. However, how many of those who say it have received the power to pray it? The fatherhood of God, which is the greatest and most incredible concept of Christianity, has become one of the most usual and insignificance phrases of daily life. Christianity has forgotten that in every invocation of God as Father the enmity against God must be overcome, the ecstatic certainty of our childhood must be given by the Spirit. Many of those outside Christianity know more about it than those within it. They know how paradoxical and impossible it is to call God “Father.” However, where it happens that humans have gained freedom, “the spirit of bondage” to fear is overcome by “the spirit of adoption.” When a child has a moment that we could call a moment of grace, one suddenly does the good freely, without command, and more than had been commanded; happiness glows in one’s face. One is balanced within oneself, without enmity, and is full of love. Bondage and fear have disappeared; obedience has ceased to be obedience and has become free inclination; ego and super-ego are untied. This is the liberty of the children of God, liberty from the law, and because from the law, also from the condemnation to despair. #RandolphHarris 11 of 21
Those who have the Spirit walk not after the flesh but after the Spirit. The power of infinite desire and unlimited will to power is broken. It is not extinguished; the hunger and thirst for life remain. However, when, for us, the Spirit is present, desire is transformed into love and will to power into justice. In the great chapter on live in First Corinthians, Paul makes it clear that love is the fruit of the Spirit, and that there is no love without the Spirit. Love is not a matter of law. As long as it is commanded, it does not exist. Neither is it a matter of sentimental emotion. It is impossible for the natural human; and it is ecstatic in its appearance, like every gift of the Spirit. And finally, Spirit is life. “To be carnally minded is death.” There is a human of our time who discovered the truth of this profound statement. Dr. Sigmund Freud recognized that at the root of our infinite desire lies the will to death. The individual, feeling the impossibility of fulfilling one’s desire, wants to rid oneself of it my losing oneself as an individual. Death is inevitable, but it is also chosen. Not only must we die, we also want to die, “for to be carnally minded is death.” “But,” continues Paul, “to be spiritually minded is life.” #RandolphHarris 12 of 21
Spirit is life, creative life, as the ancient hymn Veni Creator Spiritus, declares. The word “spirit” has largely disappeared from our daily language and entirely from our scientific terminology. It is replaced by “reason.” However, reason argues about what it has received; it analyzes life and often kills life. It is not life itself; it is without creative power. However, the Spirit is power as well as reason, uniting and transcending them. It is creative life. Neither power alone, nor reason alone, creates the works of art and poetry, of philosophy and politics; the Spirit creates them individually and universally, powerful and full of reason at the same time. In every great human work we admire the inexhaustible depth of its individual and incomparable character, the power of something which happens but once and cannot be repeated and that, nevertheless, is visible to century after century, universal and accessible in every period. No argument of reason can give certainty. The finite cannot argue for the infinite; it cannot reach God and it can never reach its own eternity. However, there are two certainties. One dwells in every soul which knows about itself. It is certainty which the law imposes that no life and no death, no courage and no flight, can liberate us from the command to be what we ought to be and the impossibility to be so, the condemnation of which is despair. #RandolphHarris 13 of 21
The eternity of despair encompasses us in the moment that we are conscious of our witness to the law. The other certainty dwells in those who have Spirit; they are beyond their own finiteness and they cannot use arguments, for their eternity is present to them. It is not a matter of a future life after death; it is the convincing presence of the Spirit Who is Life, beyond life and death. In the story of Pentecost, the Spirit of Christ shows its creativity in both directions, the individual and universal. Each disciple receives the fiery tongue that is the new creative Spirit. Members of all nations, separated by their different tongues, understand each other in this New Spirit, which creates a new peace, beyond the cleavages of Babel—the peace of the Church. Furthermore, for Paul, the Spirit is eternal life. It is obvious that the certainty that we are children of God, that we are united with the eternal meaning of life, is either itself eternal or is nothing. There is no rational argument for the immortality of our souls. Here and now we are encompassed in the never-ending despair brought on us by law. Here and now we are encompassed in the eternal and inexhaustible life created by the Spirit, which witnesses to the fact that we are the children of God. #RandolphHarris 14 of 21
However, someone may say: “I have not received this witness. I have not experienced the Spirit of which Paul speaks. I am not Christian in this sense.” Listen to Paul’s reply. Perhaps it is the most puzzling and mysterious of all his sayings. “Likewise the Spirit also helpeth our infirmities. For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered; and one that searcheth the hearts knoweth what is the mind of the Spirit, because one maketh intercession for the saints according to the will of God.” Paul recognizes the fact that usually we are possessed by weakness which makes the experience of the Spirit and the right prayer impossible. However, he tells us that in these periods we must not believe that the Spirit is far from us. It is within us, although not experienced by us. Our sighing in the depth of our souls, which we are not able to articulate, is taken by God to be the work of the Spirit within us. To the human who longs for God and cannot find Him; to the human who wants to be acknowledged by God and cannot even believe that He is; to the human who is striving for a new and imperishable meaning of one’s life and cannot discover it—to this man Paul speaks. #RandolphHarris 15 of 21
We are each such a human. Just in this situation, where the Spirit is far from our consciousness, where we are unable to pray or to experience any meaning in life, the Spirit is working quietly in the depth of our souls. In the moment when we feel separated from God, meaninglessness in our lives, and condemned to despair, we are not left alone. The spirit, sighing and longing in us and with us, represents us. It manifests what we really are. In feeling this against feeling, in believing this against belief, in knowing this against knowledge, we, like Paul, possess all. Those outside that experience possess nothing. Paul, in spite of the boldness of his faith and the depth of his mysticism, is most human, most realistic—nearer to those who are strong. He knows that we, with all other creatures, are in the stage of expectation, longing and suffering with all animals and flowers, with the oceans and winds. The soundless mourning of these other creatures echoes the soundless longing of the human soul. Paul knows that what we are to be has not yet appeared. And yet he has written his triumphant and ecstatic letter on Spirit and Life. It is not his spirit which inspired him to write those words, but rather the Spirit which has witnessed to his spirit and which witnesses to our spirit that we are the children of God. #RandolphHarris 16 of 21
“My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land. I would that ye should do as I have done, in remembering the captivity of our fathers; for they were in bondage, and none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob; and he surely did deliver them in their afflictions. And now, O my son Helaman, behold thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day. And I would not that ye think that I know of myself—not of the temporal but of the spiritual, not of the carnal mind but of a God. Now, behold, I say unto you, if I had not been born of God I should not have known these things; but God has, by the mouth of his holy angel, made these things known unto me, not of any worthiness of myself; for I went about with the sons of Mosiah, seeking to destroy the church of God; but behold, God sent his holy angel to stop us by the way. And behold, he spake unto us, as it were the voice of thunder, and the whole Earth did tremble beneath our feet; and we all fell to the Earth, for the fear of the Lord came upon us. #RandolphHarris 17 of 21
“However, behold, the voice said unto me: Arise. And I arose and stood up, and beheld the Angel. And he said unto me: If thou wilt of thyself be destroyed, seek no more to destroy the church of God. And it came to pass that I fell to the Earth; and it was for the space of three days and three nights that I could not open my mouth, neither had I use of my limbs. And the angel spake more things unto me, which were heard by my brethren, but I did not hear them; for when I heard the words—If thou wilt be destroyed of thyself, seek no more to destroy the church of God—I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the Earth and I did hear no more. However, I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins. Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments. Yea, and I had murdered many of his children, or rather led them away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror. #RandolphHarris 18 of 21
“Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judge of my deeds. And now, for three days and for three night was I racked, even with the pains of a damned soul. And it came to pass that as I was thus racked with torment, while I was harrowed up by the memory of my many sins, before, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the World. Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled abut by the everlasting chains of death. And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more. And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! Yea, I saw unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy. Yea, methought I aw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there. #RandolphHarris 19 of 21
“However, behold, my limbs did receive their strength again, and I stood upon my feet, and did manifest unto the people that I had been born of God. Yea, and from that time even until now, I have laboured without ceasing, that I might bring souls unto repentance; that I might bring them to taste; that they might also be born of God, and be filled with the Holy Ghost. Yea, and now behold, O my son, the Lord doth give me exceedingly great joy in the fruit of my labours; for because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God. And I have been supported under trials and troubles of every kind, yea, and in all manners of afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put my trust in him, and he will still deliver me. And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever, for he has brought our fathers out of Egypt, and he has swallowed up the Egyptians in the Red Sea; and he led them by his power into the promised land; yea, and he has delivered them out of bondage and captivity from time to time. #RandolphHarris 20 of 21
Yea, and he has also brought our fathers out of the land of Jerusalem; and he has also, by his everlasting power, delivered them out of bondage and captivity, from time to time even down to the present day; and I have always retained in remembrance their captivity; yea, and ye also ought to retain in remembrance, as I have done, their captivity. However, behold, my son, this is not all; for ye ought to know as I do know, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and ye ought to know also, that inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence. Now this is according to his word,” report Alma 36.1-30. The Serpent King s stirring within me, awakening, his fire and force growing. The raving one awakes, who is spendthrift with his fire and force growing. The raving one awakes, who is spendthrift with his power, breaking through, breaking down, breaking apart what is outworn. Do what you must, thunder and lightning, but leave behind a newly ordered creation, an oak growing from the wet ground. I pray to God who is Father of All and ask his presence today. Lord, God, Almighty, Most High: I call to you by these ancient names. I call to you by these names you are known by and ask you to come to me. #RandolphHarris 21 of 21
Winchester Mystery House
Long-time maintenance worker Denny reported that one morning, after entering the water tower, he heard the patter of footsteps above. He ascended to let the trespasser know the three-story structure was off-limits. But the footsteps always seemed to be one step ahead of him, and, one floor above. His search culminated on the roof, with no one in sight.
Open tonight from 8PM – 11PM for the Walk With Spirits Tour!
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Randolph Harris II International Institute 