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The Spirit of Liberty is the Spirit Which is Not too Sure that it is Right and Seeks to Understand Minds

May 27, 2020 11:28 pm

The great want which humankind labours under at this present moment is sleep. The World should recline its vast head on the first convenient pillow and take an age-long nap. Which is a more effective learning strategy: reward or punishment? This question is still undecided. At present, evidence for each side is about equal. The following guidelines, however, can be applied in teaching situations, especially those involving young children. In general, rewarding desired behaviours is more effective than punishing undesired behaviours—you can still catch more files with honey than with vinegar. If punishment is necessary, it is most effective if used immediately after the undesired response. For instance, if a child must be punished, it is best done right after the child has acted incorrectly. If one parents says to the child, “Just wait until your father (or mother) gets home—then, you will get it,” the child learns to fear the arrival of the punisher and, in the process, often forgets the offense for which he or she is being punished. If punishment must be used, the reason for the punishment should be explained. “I am only doing this for your own good,” or “This hurts me more than it does you,” is less likely to teach a child a specific behaviour than saying, “I am not letting you go to the movies because you socked your little brother. This hurts him and makes him cry, and I do not want you to do it again.” #RandolphHarris 1 of 23

If it is possible, combine reward and punishment. If necessary, punish the undesired behaviour, but also be sure to reward the desired behaviour. For example, do not just spank a child for playing in the street; also praise and reward the child for playing in the yard instead. Punish the undesired behaviour, not the behaver. For instance, communicate to a child that you feel his or her behaviour is “bad”—not that you think the child is bad. Most punishment do not work on very young children. Under about one year of age, children do not understand that some behaviours are acceptable and some are not and why this is so. They may think they are being punished just for being there, and more often than not they begin to associate the punisher with punishment. When you feel emotionally charged, especially if you are filled with rage, never, never, never punish a child. Adults often forget their own strength. Children are fragile and easily hurt. The only thing a child learns through abuse is hatred and fear. There is a great distinction between negative reinforcement and abusive punishment. In many cases, punishment only suppresses or limits the undesired behaviour; it does not really extinguish it. The self-actualized open to all qualified and eager seekers the mysteries and treasures of one’s own inner experience, that they may profit by one’s past struggles and present success. #RandolphHarris 2 of 23

The self-actualized brings revelations to meet our gropings, inspirations to meet our doubts. One becomes, for those docile enough to receive them, a bearer of grace and a vessel of truth, a bestower of comfort and a dispenser of confidence. Prophets and the self-actualized, teachers and saints receive the urge to share their knowledge and experience with others. Whence does this urge derive? Both lower and higher, personal and nonpersonal sources are possible. However, if from the highest, then we may say that God sends His messages to humankind through these channels. The self-actualized who starts a movement or puts one’s thoughts out, acts as a lighthouse which guides many a fumblings but aspiring soul. If one does not accept disciples individually it is because one serve humans otherwise. Those who try to get such acceptance and find themselves rebuffed may consider one selfish, cold, remote. However, they will be greatly mistaken. One can serve humankind—not each person separately but in groups or masses—and one may do this by lecturing, by writing or simply by directing one’s prayer in the appropriate way. For a writer’s books spread not only one’s ideas but also something of oneself. One can put thought on a high level but the way in which one does this depends upon one’s circumstances. #RandolphHarris 3 of 23

The self-actualized can put thought on a high level personally as a private teacher, impersonally as a public lecturer or writer, or anonymously as a proficient contemplative. All these people who have attained Reality inevitably leave a record for others or for posterity, but not necessarily with their name attached. Has anyone of the self-actualized ever vanished without leaving behind a trace of Power, knowledge, goodness, and inspiration? Even if not in words or deeds, something is left in the unseen atmosphere. They are not usually members of any sect, but circumstances or necessity may sometimes render it desirable that they be such. The self-actualized may or may not descend into the arena of action but if not one will still find ways and means to inspire, guide, or ennoble the actions of other people. One does this by teaching them and travelling among the, or by sitting still and meditating alone, or by disseminating writings among them. Even when one is unheard publicly one can help by the concentrated mind’s great power. One does what one can to introduce here and there into the consciousness of others, through whatever means one possesses, the seeds of higher ideas. These seeds may not grow and certainly may not fructify for many years, but that is not one’s affair. One knows that the vitality in these seeds and depth of mental ground in which they have been sown will inevitably lead to some result. It is enough. One has sown seed. #RandolphHarris 4 of 23

One does not have to wait for roots to form, stems to grow, fruits to appear. One’s work is done. In this momentous period the true self-actualized has special work to do in trying to protect the human race from its own folly. One way is intercessory prayer which may help to mitigate the effects of the World crisis. This requires solitude. It is an impersonal contemplation and must not be disturbed by those who break into it, either to unload their personal problems or to offer personal service which in the end has the same result. Yes, some of us are genuinely aware of the soul’s existence and intimately know its freedom and blessedness. Modesty has hitherto imposed silence upon us about the fact, although compassion induced us to break it on occasions. However, we mystics must now stand on our own dignity. It is time that the World, brough to its inevitable and by us expected materialistic dead-end, should realize at last that we are not talking out of our hats but out of a real and impeccable experience. It would be an unpardonable treachery to our duty in the final and terrible World-crisis of this materialistic age if, out of false modesty or fear of intimidation by a cynical society, we who daily feel and commune with the divine presence, who realize its tremendous importance for humanity’s present condition and future life, fail to testify to its existence and reality. #RandolphHarris 5 of 23

If today we venture to speak more freely and frequently, our ideas may drop into a few hospitable minds and sublimely penetrate their consciousness. It is not the self-actualizer’s function to tackle the Worldly problems which governments usually deal with: the social, political, economic, and technical ones. One’s particular work is concerned with, first, one’s ordinary duty of professional service through whatever skill one possesses to earn one’s livelihood, and second, making truth available. The mere existence of one who succeeds in identifying oneself with God benefits every sensitive person who meets one, even for a minute or two. Further, it inspires spiritual seekers who never get the chance to meet one but who hear favourably about one and respectfully receive what they hear. Finally, posterity benefits from the records left about one. Each teacher—if one is divinely commissioned—leaves a deposit of truth after he or she dies. The Master who leaves a record of one’s own climb, or a testimony to the goal’s existence, or a path pioneered for those who would follow, or an instructed disciple here and there, leaves something of oneself. Even where help may not directly and outwardly be given when difficult circumstances press on a human, it may yet be indirectly and inwardly given to one’s mind, which has to deal with, or endure, them. #RandolphHarris 6 of 23

One can awaken some persons to this divine presence within themselves, but not all. One may do this mysteriously by some unknown process, or one may do it deliberately and with the display of one’s technique. The abstract does not appeal to the masses, because it gives them nothing. However, an embodied human can be seen, heard, and touched, to that extent can be understood, to that extent one gives them something; one can be followed, admired, feared, reverenced, or worshipped. Secure as one is in one’s own peace of mind, it is inevitable that the more sensitive among those who meet one feel it too. However, those who come with hostility, personal or intellectual, will be avoided if possible or find their time cut to the shortest if not. Such a person has a catalytic action on the minds and even on the lives of those who come into sympathetic contact with one. Just by being oneself one makes the philosophic virtues real to others. One does not need to be conscious of a clearly defined mission before one sets about doing something for the enlightenment of others. There is always some means open to one, some little thing one can do to make this knowledge available or to set an example of right living. It is one’s duty to communicate what one feels there, what one finds there, to those who are excluded from it. #RandolphHarris 7 of 23

If at times, and with sympathetic auditors, one’s duty becomes one’s joy, at other times and with insensitive auditors it becomes one’s cross. Jesus exemplified this in His own history. The illuminate practices a wiser philanthropy than those who are presented as models of this virtue. One has no wish to take charge of anyone’s life or undertake the management of anyone’s affairs. One is not allowed by the code of ethics corresponding to one’s knowledge to make other people’s decisions for them. Hence one can say neither yes nor no to such highly personal questions. However, one can point out the consequences which are likely to follow in each case. Basically, people are just like children. They need attention. Sometimes people are really nervous when meeting people or dealing with new situations. And some of the troublemakers really just want your attention. The people-as-child analogy can be extended to cover sibling rivalry: You cannot play cards with just one person because the other people will get jealous. Think of unruly people just as you would think of a child and that will widen tolerance of them. If their needs are like those of a child, those needs are supposed to come first. The worker’s right to anger is correspondingly reduced; as an adult one must work to inhibit and suppress anger at children. #RandolphHarris 8 of 23

Should the analogy to children fail to induce the necessary deep acting, surface-acting strategies for handling “irate” can be brought into play. People are urged to “work” the customers name in, as in “Yes, Mr. Camdenski,” it is true construction of your new home is talking a little longer than expected.” This reminds the individual that he is not anonymous, that there is at least some pretension to a personal relation and that some emotion management is owed. Again, workers are told to use terms of empathy. Whatever happens, you are supposed to say, I know just how you feel. Lost your light fixture? I know just how you feel? Late for a walk though? I know just how you feel. Did not get that lot you were counting on? I know just how you feel. Employees reports that such expressions of empathy are useful in convincing people that they have misplaced the blame and misaimed their anger. Remember, to treat people like they are guests in your living room, and guests are to be made comfortable and their emotional outburst are expected to be met by support. Never get super angry with a customer, they are the source of revenue. Supervisors never speak officially of an obnoxious or outrageous customer, only of an uncontrolled customer. The term suggests that a fact has somehow attached itself to this customer—not that the customer has lost control or even had any control to lose. #RandolphHarris 9 of 23

Again, the common phrase “mishandled customer” suggests a bungle somewhere up the line, by someone destined to remain lost in the web of workers that stretched from curbside to architecture. By linguistically avoiding any attribution of blame, the idea of a right to be angry at the customer is smuggled out of discourse. Linguistically speaking, the customer never does anything wrong, so he or she cannot be blamed or made the object of anger. One time, a man was waiting for a special ordered light fixture, and one of the other home buyers sagged it and had it installed in her house. The builder responded by saying politely, “I notice this man’s light fixture was installed in your house.” The dirty deed was done, but, the implication was, by no one in particular. Such implicit reframing dulls a sense of cause of effect. It separates object from verb and verb from subject. The home buyer does not feel accused, and the builder does not feel as if he or she is accusing. Emotion work has been accomplished, but it has hidden its tracks with words. Company language is aimed not only at diffusing anger, but at minimizing fear. As in the case when a refrigerator was specially ordered and delivered to the wrong address. This was labeled an incident. The term incident calms the nerves. How could we be terrified at an incident? #RandolphHarris 10 of 23

Thus, the words that workers use and do not use help them avoid emotions inappropriate to a living room full of guest. Dealing with difficult people is part of the job. It makes us angry sometimes. And anger is part of stress. So that is why I would like to talk to you about being angry. I am not saying you should do this [work on your anger] for your corporation. I am not saying you should do it for the home buyers. I am saying do it for yourselves. The only question to be seriously discussed is “How do you rid yourself of anger?” From my experience in supervisory work I know that the problem of hopelessness is often not clearly envisaged by the analyst and hence not properly dealt with. Some of my colleagues have been so overwhelmed by the individual’s hopelessness—which they recognized but did not see as a problem—that they became hopeless themselves. This attitude is of course fatal to an analysis, for no matter how good the technique or how brave the effort, the individual senses that the analyst has really given him or her up. The same holds true outside the analytical situation. Nobody can be a constructively helpful friends or mate who does not believe in the possibility of the companion’s fulfilling one’s own potentialities. Sometimes colleagues have made the opposite mistake of not taking the individual’s hopelessness seriously enough. #RandolphHarris 11 of 23

They felt the individual needed encouragement and gave it—which is commendable, but quite insufficient. When this happens, the individual, even if one appreciates the analyst’s good intentions, is quite justified in being annoyed with one, since deep down one knows that one’s hopelessness is not just a mood that can be dissipated by well-meant encouragement. In order to take the bull by the horns and tackle the problem directly, it is necessary first to recognize from indirect indications like the ones cited above that the individual feels hopeless and the extent to which one feels so. Then it must be understood that one’s hopelessness is fully warranted by one’s entanglements. The analyst must realize and explicitly convey to the individual that one’s situation is hopeless only so long as the status quo persists and is regarded as unchangeable. In simplified form, the whole problem is illustrated by a scene from Chekhov’s Cherry Orchard. The family, faced with bankruptcy, are in despair at the thought of leaving their estate with its beloved cherry orchard. A man of affairs offers the sound suggestion that they build modest homes for rent on a part of the estate. With their hidebound views, they cannot countenance such a project, and since there is no other solution they remain without hope. They ask helplessly, as if they had not heard the suggestion, whether nobody can advise or help them. #RandolphHarris 12 of 23

If their mentor were a good analyst he would say: “Of course the situation is difficult. However, what makes it hopes is your own attitude toward it. If you would consider changing your claims on life there would be no need to feel hopeless.” The belief that the individual can really change, which means essentially that one can really resolve one’s conflicts, is the factor that determines whether or not the therapist dare to tackle the problem and whether one can do it with a reasonable chance of success. It is here that my differences with Dr. Freud come into clear relief. Dr. Freud’s psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of humankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Humans are driven by instincts which at best are only to be modified by “sublimation.” His instinctual drives for satisfaction are inevitably frustrated by society. His “ego” is helplessly tossed about between instinctual drives and the “superego,” which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is narcissistic. Humans are by nature destructive and a death instinct compels them either to destroy others or to suffer. #RandolphHarris 13 of 23

All these theories leave little room for an optimistic attitude toward change and limit the value of the potentially splendid therapy Dr. Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved. This does not mean that therapy based on the principles I advocate has no limitations. Much work remains to be done before we can clearly determine these limitations. However, it does mean that we have well-founded reasons for believing in the possibility of radical change. Why, then, is it so important to recognize and tackle an individual’s hopelessness? In the first place, this approach is of value in dealing with special problems like depression and suicidal tendencies. We can, it is true, lift an individual depression by merely uncovering the particular conflicts in which the person is caught at the time, without touching upon one’s general hopelessness. However, if we want to prevent recurring depressions it has to be tackled because it is the deeper source from which the depressions emanate. Nor can insidious chronic depression be coped with unless one goes to this original source. #RandolphHarris 14 of 23

The same hold true for suicidal conditions. We know that such factors as acute despair, defiance, and vindictiveness lead to suicidal impulses; but it is often too late to prevent suicide after the impulse has become manifest. By paying minute attention to the less dramatic signs of hopelessness and by taking up the problem with the patient at the proper time, it is probable that many suicides could be averted. It is not that collective talk determines the mood of the workers. Rather, the reverse is true: the needed mood determines the nature of the worker’s talk. To keep the collective mood stripped of any painful feelings, serious talk of death, divorce, politics, religion, and news is usually avoided. People want to forget about COVID-19 and feel safe in the modest castles, which they imagine to be in a storybook fairytale. On the other hand, when there is time for it, mutual morale raising is common. As one said: “When one sales agent is depressed, thinking, ‘I am ugly, what am I doing as a sales representative?’ other sales representatives, even without quite knowing what they are doing, try to cheer her up. They straighten her collar for her, to get her up and smiling again. I have done it too, and needed it done.” Once established, team solidarity can have two effect. It can improve morale and thus improve service. #RandolphHarris 15 of 23

However, team solidarity can also become the basis for sharing grudges against the homebuyers or the corporation. Perhaps it is the second possibility that manager meant to avoid wen in Recurrent Training they offered examples of “bad” social emotion management. One teacher cautioned her students: “When you are angry with a homebuyer, do not head for the galley to blow off steam with another sales representative.” In the galley, the second sales representative, instead of calming the angry worker down, may further rile him or her up; one may become an accomplice to the aggrieved worker. Then, as the instructor put it, “There will be two of you hot to trot.” The message is, when you angry, go to a trusted therapist who will calm you down. Consider calling him or her for a phone appoint so not to drive while angry. Even if you are not suicidal, but cannot afford a therapist, a suicide hotline may be worth trying out. Support for anger or a sense of grievance—regardless of what inspires it—is bad for service and bad for the corporation. Thus, the informal ways in which workers check on the legitimacy of a grievance or look for support in blowing off steam become points of entry for company suggestions. Corporations sometimes have Ghost-Buyers who occasionally Ghost-Buy a house, and there may be senior representative on the crew, the base supervisor, and the plainclothes company supervisors who occasionally monitor employee behaviour. #RandolphHarris 16 of 23

One homebuyer was asked to fill out a company-elicited passenger opinion poll and fill out a questionnaire, and the results were presented by letter to the workers. As one male sales representative, seven years with the corporation describes it: We get told how we are doing twice a year when we are sent homebuyer evaluations. They show how the builder is competing. Oh, the homebuyers are asked to rank sales representatives: “genuinely concerned, made me feel welcome. Spoke to me more than required. Wide awake, energetic, eager to help. Seemed sincere when talking to the potential homebuyers and confirmed homebuyers. Helped established a relaxed community atmosphere. Enjoying their jobs. Treated homebuyers as individuals.” We see how this builder is doing in the competition. We are supposed to really get into it. Supervision is thus more indirect than direct. It relies on the sales representative’s sense of what homebuyers will communicate to management, who will, in turn, communicate to workers. Supervisors do more than oversee workers. Even when people are paid to be nice at all times, and when their efforts succeed, it is a remarkable accomplishment. This is possible because of emotion work, feeling rules, and social exchange. #RandolphHarris 17 of 23

A profit motive is slipped in under acts of emotion management, under the rules that govern them, under the gift exchange. Who benefits now, and who pays? The lesson in deep acting—acting “as if the office is your home” and “as if this unruly homebuyer has a traumatic past”—are themselves a new development in deskilling. The mind of the emotion worker, the source of the ideas about what mental moves are needed to settle down an irate, has moved upstairs in the hierarchy so that the worker is restricted to implementing standard procedures. Of more general significance is the fact that the individual’s hopelessness constitutes a hindrance to the cure of any severe neurosis. We have to deal with a counterplay of meticulous and forward-moving forces, with resistance and incentive. Resistance is a collective term for all the forces within the individual that operate to maintain the status quo. One’s incentive, on the other hand, is produced by the constructive energy that urges one on toward inner freedom. This is the motive power with which we work and without which we could do nothing. It is the force that helps that individual overcome resistance. It makes one’s associations productive, there by giving the analyst a chance for better understanding. It gives one the inner strength to endure the inevitable pain of maturing. #RandolphHarris 18 of 23

It makes one willing to take the risk of abandoning attitudes that have given one a feeling of safety and to make the leap into the unknown of new attitudes toward oneself and others. The analyst cannot drag the individual through this process; the individual oneself must want to go. It is this invaluable force that is paralyzed by a condition of hopelessness. And in failing to recognize and tackle it the analyst deprives oneself of one’s best ally in the battle against the individual’s neurosis. The individual’s hopelessness is not a problem that can be solved by any single interpretation. There is already a substantial gain if, instead of being engulfed by a feeling of doom that one regards as unalterable, the individual begins to recognize it as a problem that may eventually be solved. This step liberates one sufficiently to go ahead. There will, of course, be ups and downs. One may feel optimistic, even overoptimistic, if one acquires some helpful insight, only to succumb to one’s hopelessness again as soon as one approaches a more upsetting one. Each time the matter must be tackled anew. However, the hold it has on the individual will relax as one realizes that one can really change. One’s incentive will grow accordingly. It may be limited, at the beginning of the analysis, to a mere wish to get rid of one’s most disturbing symptoms. #RandolphHarris 19 of 23

However, the incentive gains strength as the individual becomes increasingly aware of one’s shackles, and as one gets a taste of how it feels to be free. When we shall apprehend the meaning of life, we may discover that it provides its pre-self-actualized in such prodigies. The highest service one can render is in silent contemplation, which inspires so many aspiring souls to a higher life. This is the truth. If one is sensitive, reflective, and penetrative, the mere fact that these prophets, these light-bringers and way-showers have exited at all is enough to change a human’s life. Even if one does no more than open the human mind to its higher possibilities, one does enough. Angels speak by the power of the Holy Ghost—humans must pray and gain knowledge for themselves from the Holy Ghost. About 559-545 Before Christ. “And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. However, behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of Angels? And now, how could ye speak with the tongue of Angels save it were by the Holy Ghost? Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the word of Christ will tell you all things what ye should do. #RandolphHarris 20 of 23

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of humans; for they will not search knowledge, when it is given unto them in plainness, even as plain as word can be. And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a human to pray, ye would know that ye must pray; for the evil spirit teacheth not a human to pray, but teacheth one that one must not pray. #RandolphHarris 21 of 23

“However, behold, I say unto you that ye must pray always, and not faint; that ye must not perform anything unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul,” reports 2 Nephi 32.1-9. Please send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. Privileges—O Lord God, please teach e to know that grace precedes, accompanies, and follows my salvation, that it sustains the redeemed soul, that not one link of its chain can ever break. From Calvary’s cross wave upon wave of grace reaches me, deals with my sin, washes me clean, renews my heart, strengthens my will, draws out my affection, kindles a flame in my soul, rules throughout my inner human, consecrates my every thought, word, work, teaches me Thy immeasurable love. How great are my privileges in Christ Jesus! Without him I stand far off, a stranger, an outcast; in him I draw near and touch his kingly sceptre. Without him I dare not lift up my guilt eyes; in him I gaze upon my Father-God and friend. #RandolphHarris 22 of 23

Without him I hide my lips in trembling shame; in him I open my mouth in petition and praise. Without him all is wrath and consuming fire; in him is all love, and the repose of my soul. Without him is gaping hell below me, and eternal anguish; in him its gates are barred to me by his precious blood. Without him darkness spreads its horrors in front; in him an eternity of glory is my boundless horizon. Without him all within me is terror and dismay, in him every accusation is charmed into joy and peace. Without him all things external call for my condemnation; in him they minister to my comfort, and are to be enjoyed with thanksgiving. Praise be to thee for grace, and for the unspeakable gift of Jesus. Although by the revelation of grace in this life we cannot know of God “what He is,” and thus are united to Him as to one unknown; still we know Him more fully according as many and more excellent of His effects are demonstrated to us, and according as we attribute to Him some things known by divine revelation, to which natural reason cannot reach, as, for instance, that God is Thee and One. For the images either received from sense in the natural order, or divinely formed in the imagination, we have so much more excellent intellectual knowledge, the stronger the intelligible light is in humans; and thus through revelation given by the images a fuller knowledge is received by the infusion of the divine light. #RandolphHarris 23 of 23

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Half the Failures in Life Arise from Pulling in One’s Horse as He or She is Leaping!

May 23, 2020 12:57 am

It is not clear that we must take into account what the environment does to an organism not only before but after it responds. Behaviour is shaped and maintained by its consequences. If we ourselves are clear as to exactly what is meant by taking responsibility for oneself, we will understand that it is hard, if not impossible, for any neurotic to assume it. It means in the first place to acknowledge in a matter-of-fact way—to oneself and others—that such-and-such were one’s intentions, one’s words or one’s actions, and to be willing to take the consequences. This would be the opposite of lying or of putting the blame on others. To take responsibility for oneself in this sense would be hard for the neurotic because as a rule one does not know what one is doing or why one is doing it and has a keen subjective interest in not knowing. That is why one often tries to wriggle out by denying, forgetting, belittling, inadvertently supplying other motivations, feeling misunderstood, or getting confused. And since one tends to exclude or absolve oneself, one readily assumes that one’s wife, one’s business partner, one’s analyst are responsible for any difficulty that arises. Another factor that frequently contributes to one’s inability to take the consequences of one’s actions or even to see them is a hidden feeling of omnipotence, on the basis of which one expects to do whatever one pleases and get away with it. #RandolphHarris 1 of 23

To recognize the inescapable consequences of one’s actions would shatter this feeling of being a god. A final factor that is relevant here looks at first glance like an intellectual incapacity to think in terms of cause and effect. The neurotic commonly gives the impression of being inherently able to think only in terms of punishment. Almost every patient feels that the analyst is blaming one, whereas actually the analyst is only confronting one with one’s difficulties and their consequences. Outside the analytical situation one may feel like a culprit always under suspicion and attack and therefore constantly on the defensive. In reality this is an externalization of intrapsychic processes. As we have seen, the source from which these suspicions and attacks stem is one’s own idealized image. It is this inner process of fault finding and defense, plus its externalization, that makes it almost impossible for one to conceive of a cause-and-effect relation where one oneself is concerned. However, where difficulties of one’s own are not involved one can be just as matter-of-fact as anyone else. If the streets get wet because it is raining one does not ask whose fault it is but accepts the causal connection. #RandolphHarris 2 of 23

When we speak of assuming responsibility for the self we mean, in addition, the capacity to stand up for what we believe is right and a willingness to take the consequences if our action or decision should prove to be wrong. This, too, is difficult when a person is divided by conflicts. For which of the conflict trends within oneself should one or could one stand up? None of them represents what one really wants or believes in. One really could stand up only for one’s idealized image. This, however, does not permit of the possibility of being wrong. Hence if one’s decision or action leads to trouble, one must falsify matters and ascribe the adverse consequences to someone else. A comparatively simple example will illustrate this problem. A person at the head of an organization craves unlimited power and prestige. Nothing may be done or decided without one; one cannot bring oneself to delegate functions to others who by virtue of their particular training might be better equipped to handle certain affairs. There is, in one’s own mind, nothing one does not know best. Besides, one does not want anyone else to feel or to become important. If only because of limitations of time and energy, one’s expectations of oneself would be impossible to measure up to. #RandolphHarris 3 of 23

However, this particular individual wants not only to dominate; one is also complaint and needs to be superhumanly good. As a result of one’s unresolved conflicts one has all the earmarks we have described—inertia and need for sleep, indecision and procrastination, and hence cannot organize one’s time. And since one feels the keeping of appointments as intolerable coercion, one secretly enjoys making people wait. In addition, one does many unimportant tings merely because they flatter one’s vanity. Finally, one’s urge to be a devoted family person consumes much of one’s time and thought. Naturally, then, things do not function very well in the organization; but seeing no flaw in oneself, one puts the blame on others or on untoward circumstances. Again let us ask, for which part of one’s personality could one take responsibility? For one’s tendency to dominate, or for one’s tendency to comply, appease, and ingratiate oneself? To begin with, one is unaware of either. However, even if one were aware of them one could not uphold one and discard the other, because both are compulsory. Furthermore, one’s idealized image does not allow one to see anything in oneself but ideal virtues and unlimited capacities. Hence one cannot take responsibility for the consequences that inevitably follow from the operation of one’s conflicts. To do so would bring into clear relief all that one is so anxious to conceal from oneself. #RandolphHarris 4 of 23

Generally speaking, the neurotic is especially averse—unconsciously—to assuming responsibility for the consequences of one’s actions. One shuts one’s eye to even the very obvious ones. Unable to do away with one’s conflicts, one insists—again unconsciously—that one, all powerful as one is, should be able to cope with them. Consequences, one believes, may catch up with other, but for one they do not exist. One must therefore keep on dodging any recognition of the laws of cause and effect. If one would only open one’s mind to them, they could teach one a powerful lesson. They demonstrate in a foolproof way that one’s system of living does not work, that for all one’s unconscious cunning and trickery one cannot budge the laws that operate in our psychic life with the same inexorability as in the physical sphere, but there is an astonishing lack of understand of these psychic laws in the New World. As a matter of act, the whole subject of responsibility has little appeal for one. One sees—or dimly senses—only its negative aspects. What one does not see, and learn to appreciate only gradually, is that by turning one’s back on it one defeats one’s ardent strivings for independence. One hopes to attain independence by defiantly excluding all commitments, whereas in reality the assuming of responsibility for oneself and to oneself is an indispensable condition of real inner freedom. #RandolphHarris 5 of 23

In order not to recognize that one’s problems and one’s suffering stem from one’s inner difficulties, the neurotic resorts to any of three devices—and often to all of them. Externalization may be applied to the hilt at this point, in which case everything from food, climate, or constitution to parents, wife, or fate is blamed for the particular calamity. Or one may take the attitude that since nothing is one’s fault it is unfair that any misfortune should befall one. It is unfair that one should tall ill, get old, or die, that one should be unhappily married, have a problem child, or think one’s work remain unrecognized. This kind of thinking, which may be conscious or unconscious, is doubly wrong, for it eliminates not only one’s own share in one’s difficulties but also all the factors independent of oneself that have a bearing on one’s life. Nevertheless, it has a logic of its own. It is the typical thinking of an isolated being who is centered exclusively upon oneself and whose egocentricity makes it impossible for one to see oneself as only a small link in a greater chain. One simply takes it for granted that one should derive all the good of living at a particular time in a particular social system, but resents being linked with others for good or ill. Therefore one cannot see why one should suffer from anything in which one has not been personally implicated. #RandolphHarris 6 of 23

The third device is connected with one’s refusal to recognize cause-and-effect relationships. Consequences appear in one’s mind as isolated occurrences, unrelated to oneself or one’s difficulties. A depression or a phobia, for instance, may seem to descend upon one from the blue. This, of course, might be due to psychological ignorance or lack of observation. However, in analysis we can see that the patient offers a most tenacious resistance to taking cognizance of any impalpable connections. One may remain incredulous or forget them; or one may feel that the analyst, instead of speedily removing the troublesome disturbances—which was what one came for—puts the “blame” on one and cleverly saves one’s own face. Thus a patient may have become familiar with factors relevant to one’s inertia but close one’s mind to the obvious fact that one’s inertia slows up not only one’s analysis but everything else one does. Or another may have become aware of one’s aggressive-derogatory behaviour toward people but cannot understand why one often has quarrels and is disliked. That these difficulties exist within one is one thing, but one’s actual day-to-day problems are something else again. This separation of one’s inner troubles from their effect on one’s life is one of the mainsprings of the whole tendency to compartmentalize. #RandolphHarris 7 of 23

Resistance toward recognizing the consequences of neurotic attitudes and drives is for the most part deeply concealed and may be easily overlooked by the analyst for the very reason that to one the connection is so obvious. This is unfortunate, because unless the patient is made aware that one blinds oneself to consequences and the reasons for which one does so, one cannot possibly realize to what an extent one interferers with one’s own life. Awareness of consequences is the most powerful curative factor in analysis in that it impresses on the patient’s mind that only by changing certain things within oneself can one ever attain freedom. If, then, the neurotic cannot be held accountable for one’s pretenses, one’s arrogance, one’s egocentricity, one’s shirking of responsibility, can we speak in terms of morals at all? The argument will be raised that, as physicians, we need only be concerned with the patient’s illness and cure, and that one’s morals are not our province. It will be pointed out that one of Dr. Freud’s great merits was to have overthrown the “moralistic” attitude I seem to advocate! Such arguments are deemed scientific; but are they tenable? Can we really exclude in matters of human behaviour judgment as to right and wrong? #RandolphHarris 8 of 23

If analysts decide what needs analytical examination and what does not, do they not really proceed on the basis of the very judgments they consciously reject? There is a danger, however, in such implicit judgments: they are likely to be made on either too subjective or too traditional a ground. Thus an analyst may feel that a man’s philandering need not be analyzed, while a woman’s deserves scrutiny. Or if one believes in an unbridled living out of drives in dealing with pleasures of the flesh, one may decide that faithfulness, whether in a man or a woman, needs analysis. Actually, judgments should be made on the basis of the particular patient’s neurosis. The question to be decided is whether an attitude the patient has assumed has consequences injurious to one’s development and to one’s relations with people. If it has, it is wrong and needs to be tackled. The reasons for the analyst’s conclusion should be explicitly stated to the patient in order to enable one to make up one’s own mind in the matter. And finally, do not the above arguments contain the same fallacy as exists in the patient’s thinking—namely, that morals are only a question of judgment and not primarily one of fact couple with consequences? Let us take neurotic arrogance as an example. It exists as a fact no matter whether the patient is responsible for it or not. #RandolphHarris 9 of 23

The analyst believes that arrogance is a problem for the patient to recognize and eventually overcome. Does one assume this critical attitude because one has learned in Sunday school that arrogance is sinful and humility a virtue? Or is one’s judgment determined by the fact that arrogance is unrealistic and has adverse consequences, the burden of which is inevitably that patient’s—again regardless of one’s responsibility. The consequences, though, in the case of arrogance bar the patient from knowing oneself, and so thwart one’s development. Also, the arrogant patient is apt to be unfair to others, and this again has its repercussions—not merely in subjecting one to occasional clashes with others but in alienating one from people generally. This, however, only drives one deeper into one’s neurosis. Because the patient’s morals in part result from one’s neurosis and in part contribute to its maintenance, the analyst has no choice but to be interested in them. Interestingly enough, those who share a particular stigma can often rely upon mutual aid in passing, again illustrating that those who can be most threatening are often those who can render most assistance. For example, when one homosexual accosts another, the action may be carried out in such a way that normal are unaware that anything out of the ordinary is occurring. #RandolphHarris 10 of 23

If we watch very carefully, and know what to watch for in a “gay” bar, we begin to observe that some individuals are apparently communicating with each other without exchanging words, but simply by exchanging glances—but not the kind of quick glance which ordinarily occurs between people of the same gender. The same kind of cooperativeness is to be found among the circles of stigmatized persons who know one another personally. For example, former mental patients who knew each other in the institution may maintain tactful control of this fact on the outside. In some cases, as when one of the individuals is with normal, the individual may give and be given the “go by,” the passing by of each other as though they were unacquainted. Where a greeting does occur, it may be handled discreetly; the context of the initial acquaintanceship is not made explicit, and the individual whose situation is the more delicate is accorded the right to pace the acknowledgment and the sociable exchange that follows from it. Former mental patients are not alone here of course: The professional women of the evening has a code regulating her relations with the client. For example, it is customary for a woman of the evening never to show any signs of recognizing a client when she meets one in public, unless he greets her first. #RandolphHarris 11 of 23

Where this kind of discretion is not afforded, one can sometimes expect the discredited individual to take active disciplinary action, as Reiss, in his paper on juvenile entrepreneurs, illustrates by quoting an informant. “I was walkin’ down the street with my steady girl when this gay drives by that I had been with once before and he whistles at me and calls, ‘Hi, Sweetie.’ And, was I mad…so I went down to where the boys was and we laid for him and beat on him ‘til he like to a never come to…ain’t gonna take nothin’ like that off’n a queer.” It is expected to be that voluntary maintenance of various types of distance will be employed strategically by those who pass, the discreditable here using much the same devices as do the discredited, but for slightly different reasons. By declining or avoiding overtures of intimacy the individual can avoid the consequent obligation to divulge information. By keeping relationships distant one ensures that time will not have to be spent with the other, for, as already stated, the more time that is spent with another the more chance of unanticipated events that disclose secrets. Examples may be cited from the stigma management work done by wives of mental patients. #RandolphHarris 12 of 23

“But I have cut off all our other friends [after citing five who “knew”]. I did not tell them that I was giving up the apartment and I had the phone disconnected without telling anyone so they do not know how to get in touch with me. I have not gotten too friendly with anyone at the office because I do not want people to know where my husband is. I figure that if I got too friendly with them, then they would start asking questions, and I might start talking, and I just think it is better if as few people as possible know about Joe.” By maintaining physical distance, the individual can also restrict the tendency of others to build up a personal identification of one. By residing in a region with a mobile population, one can limit the amount of continuous experience others have of one. By residing in a region cut off from one one ordinarily frequents one can introduce a disconnectedness in one’s biography: whether intentionally, as in the case of an unmarried young lady with an unborn child going out of state to have her baby, or of small-town homosexuals going to New York, Los Angeles, or Paris for relatively anonymous activity; or unintentionally, as in the case of the mental patient who gratefully finds that one’s place of commitment is far out of town and hence somewhat cut off from one’s ordinary contacts. #RandolphHarris 13 of 23

By staying indoors and not answering the phone or door, the discreditable individual can remove oneself from most of those contacts in which one’s disgrace might be established as part of the biography others have of one. A final possibility must now be considered, one that allows the individual to forego all the others. One can voluntarily disclose oneself, thereby radically transforming one’s situation from that of an individual with information to manage to that of an individual with uneasy social situations to manage, from that of a discreditable person to that of a discredited one. Once a secretly stigmatized person has given information about oneself it becomes possible, of course, for one to engage in any of the adaptive actions previously cited as being available to the known-to-be stigmatized, this accounting in part for one’s policy of self-disclosure. One method of disclosure is for the individual voluntarily to wear a stigma symbol, a highly visible sign that advertises one’s failing wherever one goes. There are, for example, hard of hearing persons who wear hearing devices that are nearly invisible; the partly blind who affect a collapsible white cane; Jewesses who wear a Star of David as a necklace. #RandolphHarris 14 of 23

It should be noted that some of these stigma symbols, such as a Knights of Columbus lapel button indicating that the wearer is Catholic, are not frankly presented as disclosures of stigma, but purportedly attest rather to membership in organizations claimed to have no such significance in themselves. It should be noted also that militant programs of all kinds can be served by this device, for the self-symbolizing individual ensures one’s being cut off from the society of normal. The manner in which a sect of New York Jews present themselves provides an example: “Obgehitene Yiden, ‘Guardian Jews,’ include those so-called ultra-Orthodox Jews who not only observe the Shulhan Aruch in the most minute detail but are most meticulous and zealous in their observance. They perform all the prescribed commandments and precepts with greatest care. These people are overtly identifiable as Jews. They wear beards and/or special traditional clothing for the exclusive purpose of being externally identified as Jewish: beards so that the ‘image of God should be upon their faces,’ traditional garments so that they ‘may refrain from any possible sin.’” Stigma symbols have the character of being continuously available for perception. #RandolphHarris 15 of 23

Some less rigid means of disclosure are also used. Fleeting offerings of evidence may be made—purposeful slips, as it were—as when a person has not disclosed their preference for same sex relationships and voluntarily commits the clumsy act of showing someone pictures one of which is private picture of himself as a way of informing new comers of his sigma. There is also disclosure etiquette, a formula whereby the individual admits one’s own failing in a matter of fact way, supporting the assumption that those present are above such concerns while preventing them from trapping themselves into showing that they are not. Thus the “good” Jew or mental patient waits for “an appropriate time” in a conversation with strangers and calmly says: “Well, being Jewish has made me feel that…” or “Having had first-hand experience as a mental patient I can…” Earlier it was suggested that learning to pass constitutes one phase in the socialization of the stigmatized person and a turning point in one’s moral career. I want to suggest now that if an individual can come to accept oneself and respect oneself, that the stigmatized individual can come to feel that one should be above passing, and will feel no need to conceal one’s failing. #RandolphHarris 16 of 23

After laboriously learning to conceal, then, the individual may go on to unlearn this concealment. It is here that voluntary disclosure fits into the moral career, a sign of one of its phases. It should be added that in the published autobiographies of stigmatized individuals, this phase in the moral career is typically described as the final, mature, well-adjusted one—a state of grace I will attempt to consider later. Many false churches will be built up in the last days—they will teach false, vain, and foolish doctrines—apostasy will abound because of false teachers—the devil will rage in the hearts of humans—he will teach all manner of false doctrines. About 559-545 Before Christ. “And now, behold, my brethren, I have spoken unto you, according as the Spirit hath constrained me; wherefore, I know that they must surely come to pass. And the things which shall be written out of the book shall be of great worth unto the children of humans, and especially unto our seed, which is a remnant of the house of Israel. For it shall come to pass in that day that the churches which are built up, and not unto the Lord, when the one shall say unto the other: Behold, I, I am the Lord’s; and the others shall say: I, I am the Lord’s; and thus shall every one say that hath built up churches, and not unto the Lord– #RandolphHarris 17 of 23

“And they shall contend one with another; and their priests shall contend one with another, and they shall teach with their learning, and deny the Holy Ghost, which giveth utterance. And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto humans; behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work. Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us. And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea lie a little, take advantage of one because of his words, dig a pit for thy neighbour; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God. Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark. And the blood of the saints shall cry from the ground against them. #RandolphHarris 18 of 23

“Yea, they have all gone out of the way; they have become corrupted. Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. They rob the poor because of their fine sanctuaries; they rob the poor because of their fine clothing; and the persecute the meek and the poor in heart, because in their pride they are puffed up. They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of humans. O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell! Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that it is of no worthy! For the day shall come that the Lord God will speedily visit the inhabitants of the Earth; and in that day that they are fully ripe in iniquity they shall perish. However, behold, if the inhabitants of the Earth shall repent of their wickedness and abominations they shall not be destroyed, saith the Lord of Hosts. #RandolphHarris 19 of 23

“However, behold, that great and abominable church, the whore of all the Earth, must tumble to the Earth, and great must be the fall thereof. For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger, and perish; for behold, at that day shall he rage in the hearts of the children of humans, and stir them up to anger against that which is good. And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell. And behold, other he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whsipereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance. Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment. Therefore, wo be unto ne that is at ease in Zion! Wo be unto one that crieth: All is well! #RandolphHarris 20 of 23

“Yea, wo be unto one that hearkeneth unto the precepts of humans, and denieth the power of God, and the gift of the Holy Ghost! Yea, wo be unto one that saith: We have received, and we need no more! And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, one that is built upon the rock receiveth it with gladness; and one that is built upon a sandy foundation trembleth lest one shall fall. And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, one that is built upon the rock receiveth it with gladness; and one that is built upon a sandy foundation trembleth lest one shall fall. Wo be unto one that shall say: We have received the word of God, and we need no more of the word of God, for we have enough! For behold, thus saith the Lord God: I will give unto the children of humans line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto one that receiveth I will give more; and for them that shall say, We have enough, from them shall be taken away even that which they have. Cursed is one that putteth one’s trust in humans, or maketh flesh one’s arm, or shall hearken unto the precepts of humans, save their precepts shall be given by the power of the Holy Ghost. #RandolphHarris 21 of 23

“Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Host,” reports 2 Nephi 28.1-32. O Lord our God, Who hast called us Christians after the Name of Thine Only-begotten Son, and hast given us Baptism in the Font for the remission of sins; make us, we beseech Thee, worthy now to receive this Communion for the remission of our sins, and to glorify Thee with thanksgiving. O God, may I never be a blot or a blank in life, cause the way of truth to be evil spoken of, or make my liberty an occasion to the flesh. May I by love serve others, and please my neighbour for one’s good edification. May I attend to what is ornamental as well as essential in religion, pursuing things that are lovely and of good report. May I render my profession of the gospel not only impressive, but amiable and inviting. May I hold forth the way of Jesus with my life as well as my lips. May I say to all I meet, I am journeying towards the Lord’s given place, some with me for your good. #RandolphHarris 22 of 23

May I be prepared for all the allotments of this short, changing, uncertain life with a useful residence in it, a comfortable journey through it, a safe passage out of it. May I ne in character and conduct like the dew of Heaven, the salt of the Earth, the light of the World, the fullness of the fountain. May I never be ashamed of Jesus or His words, never be deterred from fulfilling a known duty through fear, never be discouraged from attempting it through weakness. May I see all things in a divine light so that they may inform my judgment and sanctify my heart. And by all the disciplines of Thy providence, and all the ordinances of religion, may I be increasingly prepared for life’s remaining duties, the solemnities of a dying hour, and the joys and services that lie beyond the grave. Have mercy, O Lord, upon Thy servants for whom I offer this sacrifice of praise to Thy Majesty; that they may be able to lead a good life in this World, and happily to attain eternal blessedness. Remember, O Lord, Thy servants and handmaids here present, whose faith and devotion are discerned and known by Thee. Look mercifully, O Lord, on these present offerings, that they may avail both for our devotion and our salvation; through Jesus Christ our Lord. Send forth, O Lord, we beseech Thee, the Holy Spirit, to make these present offerings Thy Sacrament unto us, and purify our hearts for its reception. #RandolphHarris 23 of 23

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God Bless the Inventor of Sleep, the Cloak that Covers All People’s thoughts, the Food that Cures All Hunger!

May 19, 2020 1:13 am

The rewards of educating comes from a teachers’ innate belief that every day they have the opportunity to enrich the lives of their students by igniting the human spirit, dignifying the human experience, and inspiring human excellence. You know the old saying, “If you plan ahead God goes with you.” Commerce is everything, but everybody goes about consulting astrologers, talking about magic, and trying to drive out evil spirits. People have families, eat, drink, and try to achieve success in every way possible, yet carry on all the time about luck. Now Americans do not talk about demons, no, but they rattle on about “negative thinking,” and “self-destructive ideas” and “bad self-image.” It is a lot the same, Babylon and America. The law has become perverted! The law—and, in its wake, all the collective forces of the nation—the law, I say, not only diverted from its proper direction, but made to pursue one entirely contrary! The law has become the tool of every kind of avarice, instead of being its check! The law guilty of that very iniquity which it was its mission to punish! Truly, this is a serious fact, if it exists, and one to which I feel bound to call the attention of my fellow citizens. We hold from God the gift that, as far as we are concerned, contains all others, Life—physical, intellectual, and more life. #RandolphHarris 1 of 24

However, life cannot support itself. One who has bestowed it, has entrusted us with the care of supporting it, of developing it, and of perfecting it. To that end, He has provided us with a collection of wonderful faculties; He has plunged us into the midst of a variety of elements. It is by the application of our faculties to these elements that the phenomena of assimilation and of appropriation, by which life pursues the circle that has been assigned to it are realized. Existence, faculties, assimilation—in other words, personality, liberty, property—this is human. It is of these three things that it may be said, apart from all demagogic subtlety, that they are anterior and superior to all human legislation. It is not because humans have made laws, that personality, liberty, and property exist. On the contrary, it is because personality, liberty, and property exist before hand, that humans make laws. What, then, is law? Law is the collective organization of the individual right to lawful defense. Nature, or rather God, has bestowed upon every one of us the right to defend one’s person, one’s liberty, and one’s property, since these are three constituent or preserving elements of life; elements, each of which is rendered complete by the others, and that cannot be understood without them. For what are our faculties, but the extension of our personality? And what is property, but an extension of our faculties? #RandolphHarris 2 of 24

If every person has the right of defending, even by force, one’s person, one’s liberty, and one’s property, a number of humans have the right to combine together to extend, to organize a common force to provide regularly for this defense. Collective right, then, has its principle, its reason for existing, its lawfulness, in individual right; and the common force cannot rationally have any other end, or any other mission, than that of the isolated forces for which it is substituted. Thus, as the force of an individual cannot lawfully touch the person, the liberty, or the property of another individual—for the same reason, the common force cannot lawfully be used to destroy the person, the liberty, or the property of individual classes. For this perversion of force would be, in one case as in the other, in contradiction to our premises. For who will dare to say that force has been given to us, not to defend our rights, but to annihilate the equal rights of our brethren? And if this be not true of every individual force, acting independently, how can it be true of the collective force, which is only the organized union of isolated forces? It is not for one to work for humanity by only helping particular persons and by alleviating isolated distresses. One’s form of service must be stretch over wider areas, must affect a multitude of persons. However, this is possible only if one works in deeper ground and through secret unobtrusive ways. #RandolphHarris 3 of 24

The World being what it is, human nature what it has long been, and human affairs all-too-repetitious, one will not waste time and energy attempting to re-arrange the by surface efforts. One may do nothing more than put one’s mite of cheering truth and softening goodness into the grim World around one, but this will be enough. One cannot contribute more than one has. The ultimate result of this contribution may be little, but one has tried to do God’s will on Earth. Nothing, therefore, can be more evident than this: The law is the organization of the natural right of lawful defense; it is the substitution of collective for individual forces, for the purpose of acting in the sphere in which they have a right to act, of doing what they have a right to do, to secure persons, liberties, and properties, and to maintain each in its right, so as to cause justice to reign over all. Just the fact that one is here, on this planet and at this time, makes its own contribution to humanity’s welfare. This is still true even though one may not try to manage other people’s lives on the plea of serving them. One’s service may not be immediately, or locally, apparent; it may need time to come up from the subconscious levels that are the deeper layers of mind and spirit, but it will be nevertheless real. Although it is not one’s direct purpose, one’s existence will lessen humanity’s suffering, and increase its hope and goodwill through obeying and enforcing law and order. #RandolphHarris 4 of 24

And if people established upon this basis were to exist, it seems to me that order would prevail among them in their acts as well as in their ideas. It seems to me that such people would have the most simple, the most economical, the least oppressive, the least to be felt, the most restrained, the most just, and, consequently, the most stable Government that could be imagined, whatever its political form might be. For under such an administration, everyone would feel that one possessed all the fullness, as well as all the responsibility of one’s existence. So long as personal safety was ensured, so long as labour was free, and the fruits of labour secured against all unjust attacks, no one would have any difficulties to content with in the State. When prosperous, we should not, it is true, have to thank the State for our success; but when unfortunate, we should no more think of taxing it with our disasters than our less affluents think of attributing to it the arrival of hail or of frost. We should know it only by the inestimable blessing of Safety. Those who cross this path may feel like it is only a once in a lifetime experience, and they will receive instruction, even though they are not outwardly being taught. America is under God’s divine blessing and God’s grace has bestowed us with Manifest Destiny, which has influenced kings and rulers and leaders of humans and culture. #RandolphHarris 5 of 24

Manifest Destiny has guaranteed America with the birth rite to expand its boarders from sea to shining sea. The poem of the Statue of Liberty is a prophecy that one day, America will be One World, under God, indivisible, with liberty and justice for all. I mean, really, who would not like to move around the World and be protected by the laws, rights, and justice that Americans are granted on their beautiful island? Americans have emerged into public view in order to quicken the pace of evolution by active external work, but some do not have their spiritual identity and as a result their efforts where not always successful because they had to deal with frail stubborn human nature. Knowing this convinces us better than printed arguments of the eternal Spiritual truths. It may further be affirmed, that, thanks to the non-intervention of the State in private affairs, our wants and their satisfactions would develop themselves in their natural order. We should not see less affluent families seeking for literary instruction before they were supplied with bread. We should not see those great displacements of capital, of labour, and population, that legislative measures occasion; displacements that render so uncertain and precarious the very sources of existence, and thus enlarge to such an extent the responsibility of Governments. #RandolphHarris 6 of 24

Unhappily, law is by no means confirmed to its own sphere. Nor is it merely in some ambiguous and debatable views that it has left it proper sphere. It has done more than this. It has acted in direct opposition to its proper end; it has destroyed its own object; it has been employed in annihilating that justice which it ought to have established, in effacing amongst Rights, that limit which it was its true mission to respect; it has placed the collective force in the service of those who wish to traffic, without risk and without scruple, in the persons, the liberty, and the property of others; it has converted plunder into a right, that it may protect it, and lawful defense into a crime, that it may punish it. How has this perversion of law been accomplished? And what has resulted from it? The law has been perverted through the influence of two very different causes—naked greed and misconceived philanthropy. Let us speak of the former. Self-preservation and development is the common aspiration of all human, in such a way that if every one enjoyed the free exercise of one’s faculties and the free disposition of their fruits, social progress would be incessant, uninterrupted, inevitable. However, there is also another disposition which is common to them. This is to live and to develop, when they can, at the expense of another. This is no rash imputation, emanating from a gloomy, uncharitable spirit. #RandolphHarris 7 of 24

History bears witness to the truth of it, by the incessant wars, the migrations of races, sectarian oppressions, the universality of slavery, the frauds in trade, and the monopolies with which it annals universal, and invincible sentiment that urges it towards its well-being, and makes it seek to escape pain. Humans can only derive life and enjoy from a perpetual search and appropriation; that is, from a perpetual application of one’s faculties to objects, or from labour. This is the origin of property. However, also one may live and enjoy, by seizing and appropriating the productions of the faculties of one’s fellow humans. This is the origin of plunder. Now, labour being in itself a pain, and humans being naturally inclined to avoid pain, it follows, and history proves it, that whatever plunder is less burdensome than labour, it prevails; and neither religion nor morality can, in this case, prevent it from prevailing. When does plunder cease, then? When it becomes more burdensome and more dangerous than labour. It is very evident that the proper aim of law is to oppose the fatal tendency to plunder with the powerful obstacle of collective force; that all its measures should be in favour of property, and against plunder. However, law is made, generally, by one human, or by one class of humans. #RandolphHarris 8 of 24

And as law cannot exist without the sanction and the support of preponderant force, it must finally place this force in the hands of those who legislate. This inevitable phenomenon, combined with the fatal tendency that, we have said, exists in the heart of humans, explains the almost universal perversions of law. It is easy to conceive that, instead of being a check upon injustice, it becomes its most invincible instrument. It is easy to conceive that, according to the power of the legislator, it destroys for its own profit, and in different degrees amongst the rest of the community, personal independence by slavery, liberty by oppression, and property by plunder. It is in the nature of humans to rise against the injustice of which they are the victims. When, therefore, plunder is organized by law, for the profit of those who perpetrate it, all the plundered classes tend, either by peaceful or revolutionary means, to enter in some way into the manufacturing of laws. These classes, according to the degree of enlightenment at which they have arrived, may propose to themselves two very different ends, when they thus attempt the attainment of their political rights; either they may wish to put an end to lawful plunder, or they may desire to take part in it. Woe to the nation where this latter thought prevails amongst the masses, at the moment when they, in their turn, seize upon the legislative power! #RandolphHarris 9 of 24

Up to that time, lawful plunder has been exercised by the few upon the many, as is the case in the case in countries where the right of legislating is confined to a few hands. However, now it has become universal, and the equilibrium is sought in universal plunder. The injustice that society contains, instead of being rooted out of it, is generalized. As soon as the injured classes have recovered their political rights, their first thought is not to abolish plunder (this would suppose them to possess enlightenment, which they cannot have), but to organize against the other classes, and to their own detriment, a system of reprisals—as if it was necessary, before the reign of justice arrives, that all should undergo a cruel retribution—some for their iniquity and some for their ignorance. It would be the consequences of such a perversion? It would require volumes to describe them all. We must content ourselves with pointing out the most striking. In the first place, it would efface from everybody’s conscience the distinction between justice and injustice. No society can exist unless the laws are respected to a certain degree, but the safest way to make them respected is to make them respectable. When law and morality are in contradiction to each other, the citizen find oneself in the cruel alternative of either losing one’s moral sense, or of losing one’s respect for the law—two evils of equal magnitude, between which it would be difficult to choose. #RandolphHarris 10 of 24

It is so much in the nature of law to support justice that in the minds of the masses they are one and the same. There is in all of us a strong disposition to regard what is lawful as legitimate, so much so that many falsely derive all justice from law. It is sufficient, then, for the law to order and sanction plunder, that it may appear to many consciences just and sacred. Slavery, protection, and monopoly find defenders, not only in those who profit by them, but in those who suffer by them. If you suggest a doubt as to the morality of these institutions, it is said directly—“You are dangerous experimenter, a utopian, a theorist, a despiser of the laws; your would shake the basis upon which society rests.” The imagination is responsible for imagery of all kinds. It is the representation of an individual thought. The imagination reproduces images made originally by the senses or held in memory and creates images either in cooperation with reason or in its own right. These functions are in turn revealed in three kinds of imagination, the first joined with belief of that which is to come; the second joined with memory of that which is past; and the third is of things present, or as if they were presented; imaginations are feigned and at pleasure; as if one should imagine such a person to be in the vestments of a Pope, or to have wings. #RandolphHarris 11 of 24

Examination of the three kind of imagination, the first joined with the memory of that which is to come; the second joined with memory of that which is past; and the third is of things present, as if they were present, discloses the reproductive and creative roles of imagination, and about the force of imagery qua imagery, exempli gratia, imagination intensive. What is the representation of an individual thought? At the level of understanding and reason, thought could be so abstract as to be impalpable. Imagination has the power of rendering abstract thought tangible. The tangible manifestation appeared most widely as words in speech and writing, for the words were the images of thought, the images of cogitations. Thinking can occur in the absence of imagery, but if it were to be available to sense, it has to appear as auditory and verbal imagery. Thought images serve as if they were the contents of perception, but thinking does not take place at all without some kind of an image. The mind can frame a purely mental proposition without the use of words. So from the point of view of the mind that makes them, the imagery of speech and language is the concrete analogue of abstract thought. The imagination thus gives body to thought. A thought occurred, an image followed upon it. Imagery is in this sense a re-presenting of thought. #RandolphHarris 12 of 24

The objectification of thought as verbal imagery is strikingly perceived when one contemplates the context within which we locate speech and writing along with the communication, or transmission, of ideas among the rational or intellectual arts. We distinguish four intellectual or logical activities, and these give their names to corresponding arts. Reason is the discursive movement of the understanding, and logic is a term applied to the study of its modes of discursion as they appear in discourse. There is invention—the finding and discovering of ideas; there is judging—the evaluation and criticism of the results of invention; there is memory—the retention of what is judged acceptable; and there is the transmission and communication of ideas. The first three of these activities are mental, or as more properly, psychological, processes. They were unavailable to our sense directly. To the extent that they became available as discourse, rather than through spirit (human or divine) or in other nondiscursive, immediate ways, they must appear as material and form. So we place under the transmission of ideas three other features of intellectual discursiveness; the organ of discourse, the method of discourse, and the illustration of discourse. #RandolphHarris 13 of 24

The organ of discourse deals with the smallest physical elements, and the smallest number of them, that can be used alone or in combination to depict thought and its process. In ordinary languages these are speech and writing, though other kinds of characters have been used, such as hieroglyphics. Abstractly considered, the organ of discourse is grammar; concretely considered, the organ of discourse is speech and writing. The organ is so designated precisely because reason in its discursiveness needs and organ. On the other hand, the understanding as such, or pure reason, does not require an organ. In brief, the sound images of voice and speech and the visual images of language written are the simplest and most pervasive products of imagination. They are somehow bound in with thought. Imagine and thought are two facets of a unitary whole. The whole may be a modulation of the spirit. As to miracle, it is the sign-event which has occasioned or provoked the ecstatic awareness of revelation. It does not require special supernatural interference in natural process. The structure of natural causality is not broken. What happens is that certain natural events, when encountered in a special turn of mind, point to the mystery of being and non-being, and induce the beholder to commit oneself unconditionally to this revelation. #RandolphHarris 14 of 24

The sign-events in which the mystery be being gives itself consist in special constellations of elements of reality in correlation with special constellations of elements of the mind. Miracle occasions ecstasy; yet the event in question has become a miracle only through ecstasy. The subjective and the objective condition one another. Taking these revelatory elements together, one can say that ecstasy is the miracle of the mind and that miracle is the ecstasy of reality. By definition, religion originates in a correlation of miracle and ecstasy. The basic problem of all religions, however, is that literally anything may be a medium of revelation. Any event may be a miracle. Nature, history, groups, individuals and the word may be, and have been, mediums of revelation. The multiplicity of revelatory situations is at the origin of many different symbols of ultimate concern which have been developed by religions. Faith is unique. However, its symbols are manifold. Could there be only one symbol, there would be only one concrete content of faith, and therefore one religion. This naturally raises the problem of a final revelation: is there one revelatory event that transcends and underlies all others? The problem of Christianity and of its universal claim is thus posited. #RandolphHarris 15 of 24

No discussion of Christianity is meaningful if we leave out the sight of conception of a revelatory experience: a final revelation, if there is one, is first of all a constellation of revelatory character. The discipline of petitionary prayer: The practice of prayer—the list, the quiet, the place, the time, the posture, preparation, and the length—all suggest one thing—discipline. Work—candidly, prayer is work, not a sport. It is not something that you do if you like it, or devote your spare time to, or do only if you are good at it. Prayer is the proper work of the soul which loves Christ (Ephesians 6.18): And pray in the Spirit on all occasions with all kinds of prayer and requests. With this in mind, be alter and always keep on praying for all the saints. This is a call to work! We must never wait until we feel like praying—otherwise we may never pray, unless, perhaps, we fall headfirst into an open wall. The context of Paul’s charge in Ephesians 6 is spiritual warfare—and that is what prayer is! Christian people face the World in prayer. Work and war, war and work—these are the words we must keep before us if we are to become humans of prayer. “Now I, Nephi, do speak somewhat concerning the words which I have written, which have written, which have been spoken by the mouth of Isaiah. For Behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews. #RandolphHarris 16 of 24

“For I, Nephi, have not taught them many things concerning the manner of the Jews; for their works were works of darkness, and their doings were doings of abominations. Wherefore, I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations, according to the word which he hath spoken. Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. However, I give unto you a prophecy, accord to the spirit which is in me; wherefore I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father; for behold, my soul delighteth in plainness unto my people, that they may learn. Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews. #RandolphHarris 17 of 24

“But behold, I, Nephi, have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to al that which Isaiah hath spoken, and I do not write them. However, behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no person can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled people shall know of a surety, at the times when they shall come to pass. Wherefore, they are of worth unto the children of humans, and one that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them. And as one generation hath been destroyed among the Jews because of iniquity, even so have they been destroyed from generation to generation to generation according to their iniquities; and never hath any of the been destroyed save it were foretold them by the prophets of the Lord. #RandolphHarris 18 of 24

“Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon. And now this I speak because of the spirit which is in me. And notwithstanding they have been carried away they shall have return again, and possess the land of Jerusalem; wherefore, they shall be restored again to the land of their inheritance. However, behold, they shall have wars, and rumors of wars; and when that day cometh that the Only Begotten of the Father, yea, even the Father of Heaven and of Earth, shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks. Behold, they will crucify him; and after he is laid in a sepulcher for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name. #RandolphHarris 19 of 24

“And behold it shall come to pass that after the Messiah hath risen from the dead, and hath manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be destroyed again; for wo unto them that fight against God and the people of his church. Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations. And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all humankind—and when that say shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. And the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, one will proceed to do a marvelous work and a wonder among the children of humans. Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them. #RandolphHarris 20 of 24

“And unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is one who should be rejected of the Jews. For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the Angel of God, his name shall be Jesus Christ, the Son of God. And now, my brethren, I have spoken plainly that ye cannot err. And as the Lord God liveth that brought Israel up out of the land of Egypt, and have unto Moses power that he should heal nations after they have been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under Heaven save it be this Jesus Christ, of which I have spoken, whereby humans can be saved. Wherefore, for this cause hath the Lord God promised unto me that these things which I write shall be kept and preserved, and handed down unto my seed, from generation to generation, that the promise may be fulfilled unto Joseph, that his seed should never perish as long as the Earth should stand. #RandolphHarris 21 of 24

“Wherefore, these things shall go from generation to generation as long as the Earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written. For we labour diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with the steadfastness unto Christ, until the law shall be fulfilled. For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law is given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away. #RandolphHarris 22 of 24

“And now behold, my people, ye, are a stiffnecked people; wherefore, I have spoken plainly unto you, that ye cannot misunderstand. And the words which I have spoken shall stand as a testimony against you; for they are sufficient to teach any human the right way; for the right way is to believe in Christ and deny him not; for by denying him ye also deny the prophets and the law. And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before hum, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowsie be cast out. And, inasmuch as it shall be expedient, ye must keep the performances and ordinances of God until the law shall be fulfilled which was given uno Moses. O LORD God, Who hast taught us to pray all together, and hast promised to hear the united voices of two or three invoking Thy Name; hear now, O Lord, the prayers of Thy servants unto their salvation, and give us in this World knowledge of Thy truth, and in the World to come life everlasting. Living by prayer—O God of the open ear, please teach me to live by prayer as well as by providence, for myself, soul, body, children, family, church; please give me a heart frameable to Thy will; so might I live in prayer, and honour Thee, being kept from evil, known and unknown. #RandolphHarris 23 of 24

Please help me to see the sin that accompanies all I do, and the good I can distil from everything. Let me know that the work of prayer is to bring my will to thine, and that without this it is folly to pray; when I try to bring Thy will to mine it is to command Christ, to be above him, and wiser than he: this is my sin and pride. I can only succeed when I pray according to Thy precept and promise, and to be done with as it pleases Thee, according to Thy sovereign will. When Thou commandest me to pray for pardon, peace, brokenness, it is because Thou wilt give me the thing promised, for Thy glory, as well as for my good. Help me not only to desire small things but holy boldness to desire great things for Thy people, for myself, that they and I might live to show Thy glory. Teach me that it is wisdom for me to pray for all I have, out of love, willingly, not of necessity; that I may come to Thee at any time, to lay open my need acceptably to Thee; that my great sin lies in my not keeping the savour of Thy ways; that the remembrance of this truth is one way to the sense of Thy presence; that there is no wrath like the wrath of being governed by my own lusts for my own ends. Regard, O Lord, the prayers of Thy family, and please grant Thine assistance to their humble supplications; that, by means of the assistance which they require, they may persevere in the confession of Thy Name: through Jesus Christ our Lord. #RandolphHarris 24 of 24

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Liberty and Union, Now and Forever, One and Inseparable—Now is the Time for All Good People to Come to the Assist the Party!

May 16, 2020 1:13 am

Never regard study as a duty, but as the enviable opportunity to learn to know the liberating influence of beauty in the realm of the spirit for your own personal joy and to profit of the community to which your later work belongs. Through education, we have the ability to change and improve the World in which we live. By touching the lives of humanity, outstanding educators make the future bright for all of us. The notion of secondary powers, placed between the sovereign and one’s subjects, occurred naturally to the imagination of aristocratic nations, because those communities contained individuals or families raised above the common level, and apparently destined to command by their birth, their education, and their wealth. This same nation is naturally wanting in the minds of humans in democratic ages, for converse reasons; it can only be introduced artificially, it can only be kept there with difficulty; whereas they conceive, as it were, without thinking upon the subject, the notion of a sole and central power which governs the whole community by its direct influence. Moreover in politics, as well as in philosophy and in religion, the intellect of democratic nations is peculiarly open to simple and general notions. Complicated systems are repugnant to it, and its favourite conception is that of a great nation composed of citizens all resembling the same pattern, and all governed by a single power. #RandolphHarris 1 of 20

The very next notion to that of a sole and central power, which presents itself to the minds of humans in the ages of equality, is the notion of uniformity of legislation. As every person sees that one differs but little from those about one, one cannot understand why a rule which is applicable to one person should not be equally applicable to all others. Hence the slightest privileges are repugnant to one’s reason; the faintest dissimilarities in the political institutions of the same people offend one, and uniformity of legislation appears to one to be the first condition of good government. I find, on the contrary, that this same notion of a uniform rule, equally binding on all the members of the community, was almost unknown to the human mind in aristocratic ages; it was either never entertained, or it was rejected. These contrary tendencies of opinion ultimately turn on either side to such blind instincts and such ungovernable habits, that they still direct the actions of humans, in spite of particular exceptions. Notwithstanding the immense variety of conditions in the middle ages, a certain number of persons existed at that period in precisely similar circumstances; but this did not prevent the laws then in force from assigning to each of them distinct duties and different rights. #RandolphHarris 2 of 20

On the contrary, at the present time all the powers of government are exerted to impose the same customs and the same laws on populations which have as yet but a few points of resemblance. As the conditions of humans become equal among a people, individuals seem of less importance, and society of greater dimensions; or rather, every citizen, being assimilated to all the rest, is lost in the crowd, and nothing stands conspicuous but the great and imposing image of the people at large. This naturally gives the humans of democratic periods a lofty opinion of the privileges of society, and a very humble notion of the rights of individuals; they are ready to admit that the interests of the former are everything, and those of the latter nothing. They are willing to acknowledge that the power which represents the community has far more information and wisdom than any of the members of that community; and that it is the duty, as well as the right, of that power to guide as well as govern each private citizen. If we closely scrutinize our contemporaries, and penetrate to the root of their political opinions, we shall detect some of the notions which I have just pointed out, and we shall perhaps be surprises to find so much accordance between humans who are so often at variance. #RandolphHarris 3 of 20

The Americans hold, that in every state the supreme power ought to emanate from the people; but when once that power is constituted, they can conceive, as it were, no limits to it, and they are ready to admit that it has the right to do whatever it pleases. They have not the slightest notion of peculiar privileges granted to cities, families, or persons; their minds appear never to have foreseen that it might be possible not to apply with strict uniformity the same laws to every part, and to all the inhabitants. These same opinions are more and more diffused in Europe; they even insinuate themselves among those nations which most vehemently reject the principle of the sovereignty of the people. Such nations assign a different origin to the supreme power, but they ascribe to that power the same characteristics. Among them all, the idea of intermediate powers is weakened and obliterated: the idea of rights inherent in certain individuals is rapidly disappearing from the minds of humans; the idea of the omnipotence and sole authority of society at large rises to fill its place. These ideas take root and spread in proportions as social conditions become more equal, and humans more alike; they are engendered by equality, and in turn they hasten the progress of equality. #RandolphHarris 4 of 20

In France, where the revolution of which I am speaking has gone further than in any other European country, these opinions have got complete hold of the public mind. If we listen attentively to the language of the various parties in France, we shall find that there is not one which has not adopted them. Most of these parties censure the conduct of the government, but they all hold that the government ought perpetually to act and interfere in everything that is done. Even those which are most at variance are nevertheless agreed upon this head. The unity, the ubiquity, the omnipotence of the supreme power, and the uniformity of its rules, constitute the principal characteristics of all the political systems which have been put forward in our age. They recur even in the wildest visions of political regeneration: the human minds pursues them in its dreams. If these notions spontaneously arise in the minds of the private individuals, they suggest themselves still more forcibly to the minds of princes. While the ancient fabric of European society is altered and dissolved, sovereigns acquire new conceptions of their opportunities and their duties; they learn for the first time that the central power which they represent may and ought to administer by its own agency, and on a uniform plan, all the concerns of the whole community. #RandolphHarris 5 of 20

The idea that the power of the government should be concerned with the welfare of the entire community was never conceived before our time by the monarch of Europe, now sink deeply into the minds of kings, and abides there amid all the agitation of more unsettled thoughts. Our contemporaries are therefore much less divided than is commonly supposed; they are constantly disputing as to the hands in which supremacy is to be vested, but they readily agree upon the duties and the rights of that supremacy. The notion they all form of government is that of a sole, simple, providential and creative power. All secondary opinions in politics are unsettled; this one remains fixed, invariable, and consistent. It is adopted by state-people and political philosophers; it is eagerly laid hold of by the multitude; those who govern and those who are governed agree to pursue it with equal ardour; it is the foremost notion of their minds, it seems connatural with their feelings. It originates therefore in no caprice of the human intellect, but it is a necessary condition of the present state of human kind. Humans become human in personal encounters. Only by meeting a “thou” does a human being realize that one is an “ego.” #RandolphHarris 6 of 20

No natural object within the whole Universe can do this to one. Humans can transcend themselves in all directions in knowledge and control. They can use everything for their purposes. Humans are limited only by their finitude. However, these limits can be reduced infinitely. Nobody can say where the final limits of human power lie. In one’s encounter with the Universe, humans are able to transcend any imaginable limit. However, there is a limit for a human which is definite and which one always encounters, the other human. The other one, the “thou,” is like a wall which cannot be removed or penetrated or used. One who tries to do so, destroys oneself. The “thou” demands by one’s very existence to be acknowledged as a “thou” for an “ego” and as an “ego” for oneself. This is the claim which is implied in one’s being. Humans can refuse to listen to the intrinsic claim of the other one. One can disregard one’s demand for justice. One can remove or use one. One can try to transform one into a manageable object, a thing, a tool. However, in doing so one meets the resistance of one who has the claim to be acknowledged as an ego. And this resistance forces one either to meet the other one as an ego or to give up one’s own ego-quality. Injustice against the other one is always injustice against oneself. #RandolphHarris 7 of 20

The master who treats the slave not as an ego, but as a thing endangers one’s own quality as an ego. The slave by one’s very existence hurts the master as much as one is hurt by one. The external inequality is balanced by the destruction of the ego-quality of the master. This leads to the question whether the “Golden Rule” can be considered as the principle of justice in personal encounters. It is used even by Jesus. And it is certainly an expression of practical wisdom to do to people what one wants to have done by them! However, it is not the criterion of justice in person encounters. For it may well be that one wants to receive benefits which would contradict equally the justice towards the other one, if one received them. If we are asked for them, we should reject them. If things are demanded or given that are obviously evil, this is comparatively easy. However, if we feel obliged to fulfil what seems to be a just claim, a claim we ourselves would make, it is difficult. Nevertheless we hesitate. We are suspicious of the others as we would be of ourselves; we suspect that behind the manifest meaning of the demand something else is hidden that should be rejected, an unconscious hostility, the desire to dominate, the will to exploit, the instinct of self-destruction. In all these cases the justice in a person-to-person encounter cannot be defined in terms of the “Golden Rule.” #RandolphHarris 8 of 20

We have discovered the absolutely valid forma principle of justice in every personal encounter, namely the acknowledgement of the other person as a person. However, we have tried in vain to derive contents for this formal principle from the “Golden Rule.” The question then is: Are there other ways to discover such contents? A seemingly incontestable answer is: The cultural process gives the contents; they are provided by human experience, embodied in laws, tradition, authorities as well as the individual conscience. One who follow those rules and decides under the guidance of one’s conscience has a solid foundation for justice in personal encounters. Humankind is never without a treasury of ethical wisdom which presents its self-destruction and which, in religious terminology, is based on universal revelation. Since justice is the form of the power of being, the being of humankind could not have lasted for one moment without structures of justice in the encounter of humans with humans. Most of the daily encounters between human beings are determined by these sources of justice. In some cases law, tradition, and authority are predominant, in others the individual conscience. This is an important difference and can lead to tragic conflicts, as classically described in Sophocles’ Antigone. #RandolphHarris 9 of 20

However, it is not decisive for our problems. For objective riles and individual conscience are interdependent. Laws, traditions, and authorities have been established as sources of justice through decisions in which the individual conscience was involved. And on the other hand, the individual conscience has been shaped by processes in which laws, traditions, and authorities have been internalized, and have become rules of justice which make external compulsion unnecessary. In somehow paradoxical ways one could say: Law is externalized conscience; conscience is internalized law. Rules of justice are created by the interplay of law and conscience. Is it possible to transcend this situation? Is there a way, other than the interplay of law and conscience, to get contents for the justice of person-to-person encounter? The only answer left is the classical theory of natural law, the belief that it is possible to discover structures of human relations which are universally, unchangeably, and concretely valid. The Ten Commandments are considered by classical theology as statements of the natural law and so are their interpretations in the Sermon on the Mount. The Roman Church adds the ecclesiastical interpretation of both. It does not deny that they are natural laws. However, because awareness of them is ineffective and distorted, the Church must restate them. #RandolphHarris 10 of 20

However, these laws remain natural law and they are, in principle, rationally recognizable. In our analysis of equality and freedom two basic tenets of the natural law theory, we have tried to show that in the moment in which these principles are used for concrete decisions they become indefinite, changing, relative. This holds true of all contents of the natural law. They are like the principles which are supposed to control pleasures of the flesh relations—historically conditioned and often in flagrant conflict with the intrinsic justice of these relations. The natural law theory cannot answer the questions of the contents of justice. And it is possible to show that this question cannot be answered at all in terms of justice alone. The question of the content of justice drives to the principles of love and power. A further specific impairment is the development of unconscious arrogance. Again I mean this in the sense of arrogating to oneself qualities one does not have or that one has in a lesser degree than is assumed, and of unconsciously claiming the right on this ground to be demanding and derogatory toward others. All neurotic arrogance is unconscious in that the person is unaware of any false claims. This distinction here is not between conscious and unconscious arrogance but between one that is conspicuous and one that is hidden behind overmodesty and apologetic behaviour. #RandolphHarris 11 of 20

The difference lies in the measure of available aggression rather than in the measure of existing arrogance. In the one instance a person openly demands special prerogatives; in the other one is hurt if they are not spontaneously given to one. What lacking in either case is what might be called realistic humility, that is, a recognition—not only in words but with emotional sincerity—of the limitations and imperfections of human beings in general and one one’s own in particular. In my experience every patient is averse to thinking or hearing of any limitation that might apply to one. This is especially true of the patient with hidden arrogance. One would rather scold oneself mercilessly for having overlooked something than admit, with St. Paul, that “our knowledge is piecemeal.” One would rather recriminate oneself for having been careless or lazy than admit that nobody can be equally productive at all times. The surest indication of hidden arrogance is the apparent contradiction between self-recrimination, with its apologetic attitude, and the inner irritation at any criticism or neglect from outside. It often requires close observation to discover these hurt feelings because the overmodest type is likely to repress. However, actually one may be just as demanding as the openly arrogant person. #RandolphHarris 12 of 20

One’s criticisms of others, too, is no less scathing, though what appears on the surface may be only a self-effacing admiration. Secretly, however, one expects the same perfect of others as of oneself, which means that one lacks a true respect for the particular individuality of others. The crux of the problem is stated well by St. Pau in Romans 14.5: “One man considers one day more scared than another; another man considers every day alike. Each one should be fully convinced in one’s own mind.” People simply have different opinions about various issues. One person sees no problem in a certain practice; another person considers that practice to be sinful. Most often these differing opinions arise from our family, or geographical, or perhaps, church cultures. I know that a certain practice that was offensive to the church I grew up in was not even an issue in a church I attended in California, whereas the California Christians would have been scandalized by one prominent practice back in Texas. Yet neither practice is addressed in the Bible. Where do these cultural convictions come from? They develop in various ways. Some have their origin in a “fence” someone erected a long time ago and no one knows that the original problem was. Others originated in the individual experience of some Christian who began to lay one’s personal conviction on others. #RandolphHarris 13 of 20

There was once a missionary family who literally were forced off the mission field over peanut butter. They were sent to a location where peanut butter was not available, so they asked friends back in the States to occasionally send them some. The problem was that the other missionaries considered it a mark of spirituality not to have peanut butter. The newer missionary family considered this a matter of differing opinions, so they continued to receive and enjoy their peanut butter. However, the pressure from the other missionaries to conform became so intense, the newer family finally gave up and left the mission field. How could something like this—that probably seems petty and foolish to us—have happened? I imagine it developed something like this: A missionary family who greatly enjoyed peanut better went to this particular mission field. Upon discovering there was no peanut butter available locally, they faced a choice of doing without it or asking friend or relatives in the States to send it to them. As they considered their options before the Lord, they came to the conclusion that doing without peanut butter was a small sacrifice to make for being on the mission field. #RandolphHarris 14 of 20

Though, like the apostle Paul, they have a “right” to peanut butter, they chose not to use that right. “Do you not know that those who work in the temple get their food from the temple, and those who serve at the altar share in what is offered at the alter? In the same way, the Lord has command that those who preach the gospel should receive their living from the gospel,” 1 Corinthians 9.13. The family did as to the Lord. “One who regards one day as special, does so to the Lord. One who eats meat, eats to the Lord, for one gives thanks to God; and one who abstains, does so the Lord and gives thanks to God,” reports Romans 14.6. If my theory of this issue’s origin is correct, I personally find their thinking quite acceptable, perhaps even applaudable, in that circumstance. That is Paul’s whole point in Romans 14. If they decide to give up peanut butter as to the Lord who I am to belittle or ridicule them? Paul said the person whose faith allows on to eat peanut butter must not look down on one who does not. “Therefore let us stop passing judgement on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way,” reports Romans 14.13. So what went wrong? If the original missionary family made a sincere decision to give up peanut butter as to the Lord, how did it eventually become a divisive issue among missionaries? #RandolphHarris 15 of 20

Again, I a speculating. It probably because a divisive issues because one family elevated the particular leading of God for them to the level of a spiritual principle, which they then applied to everyone: “If God had ‘led’ us to give up peanut better on the mission field, surely that is His will for everyone else.” Whether I have speculated correctly on the reasons behind this story or not makes no difference. Even if they are not true in this particular instance, they have been true in scores of others. As Christians we cannot seem to accept the clear biblical teaching in Romans 14 that God allows equally Godly people to have differing opinions on certain matters. We universalize what we think is God’s particular leading in our lives and apply it to everyone else. When we think like that, we are, so to speak, “putting God in a box.” We are insisting that He must surely lead everyone as we believe He had led us. We refuse to allow God the freedom to deal with each of us as individuals. When we think like that, we are legalists. We must not seek to bind the consciences of other believers with the private convictions that arise out of our personal walk with God. Even if you believe God has led you in developing those convictions, you still must not elevate them to the level of spiritual principles for everyone else to follow. #RandolphHarris 16 of 20

Only what God has commanded in his word should be regarded as binding; in all else there may be liberty of actions. If we are going to enjoy the freedom we have in Christ, we must be alter to convictions that fall into the category of differing opinions. We must not seek to bind the consciences of others or allow to them to bind ours. We must stand firm in the freedom we have in Christ. The destruction of Babylon is a type of the destruction at the Second Coming—it will be a day of wrath and vengeance—Babylon (the World) will fall forever—compare Isaiah 13. About 559-545 Before Christ. “The burden of Babylon, which Isaiah the son of Amoz did see. Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. I have commanded my sanctified ones, I have also called my mighty ones, for mine anger is not upon them that rejoice in my highness. The noise of the multitude in the mountains like as of a great people, a tumultuous noise of the kingdoms of nations gathered together, the Lord of Hosts mustereth the hosts of the battle. They come from a far country, from the end of Heaven, yea, the Lord, and the weapons of one’s indignation, to destroy the whole land. Howl ye, for the day of the Lord is at hand; it shall come as a destruction from the Almighty. #RandolphHarris 17 of 20

“Therefore shall all hands be faint, every person’s heart shall be afraid; pangs and sorrows shall take hold of them; they shall be amazed one at another; their faces shall be as flames. Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to pay the land desolate; and one shall destroy the sinners thereof out of it. For the stars of Heaven and the constellations thereof shall not give their light; the Sun shall be darkened in his going forth, and the Moon shall not cause her light to shine. And I will punish the World for evil, and the wicked for their iniquity; I will cause the arrogancy of the proud to cease, and will lay down the haughtiness of the terrible. I will make a human more precious than fine golden wedge of Ophir. Therefore, I will shake the Heavens, and the Earth shall remove out of her place, in the wrath of the Lord of Hosts, and in the day of his fierce anger. And it shall be as the chased roe, and as a sheep that no human taketh up; and they shall every human turn to one’s own people, and flee every one into one’s own land. Every one that is proud shall be thrust through; yea, and every one that is joined to the wicked shall fall by the sword. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled and their wives ravished. Behold, I will stir up the Medes against them, which shall not regard silver and gold, nor shall they delight in it. #RandolphHarris 18 of 20

“Their bows shall also dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eyes shall not spare children. And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. However, the wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her day shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish,” reports 2 Nephi 23.1-22. O God, Who hast sounded in our ears Thy divine and saving oracles, enlighten the souls of us sinners to the full understanding of what has been spoken, that we may not only appear to be hearer of spiritual words, but also doers of good works, following after faith unfeigned, blameless life, and irreproachable conduct; through Jesus Christ our Lord. #RandolphHarris 19 of 20

Benign LORD, I praise Thee continually for permission to approach They throne of grace, and to spread my wants and desires before Thee. I am not worthy of Thy blessings and mercies for I am far gone from original righteousness; my depraved nature reveals itself in disobedience and rebellion; my early days discovered in me discontent, pride, envy, revenge. Remember not the sins of my youth, nor the multiplied transgressions of later years, my failure to improve time and talents, my abuses of mercies and means, my wasted sabbaths, my perverted seasons of grace, my long neglect of Thy great salvation, my disregard of the Friend of sinners. While I confess my guilt, help me to feel it deeply, with self-abhorrence and self-despair, yet to remember there is hope in Thee, and to see the Lamb that takes away sin. Through Him my I return to Thee, listen to Thee, trust in Thee, delight in Thy law, obey Thee, be upheld by Thee. Preserve my understanding from error, my affections from love of idols, my lips from speaking guile, my conduct from stain of vice, my character from appearance of evil, that I may be harmless, blameless, rebukeless, exemplary, useful, light-giving, prudent, zealous for Thy glory and the good of my fellow-humans. #RandolphHarris 20 of 20

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May 13, 2020 10:32 pm

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 13, 2020 1:11 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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The Health of Nations is More Important than the Wealth of Nations!

May 11, 2020 2:08 am

The people’s judgment is not always true; the most may err a grossly as the few. The primary purpose of goal setting is to pull change in the direction you have chosen—one which fits your expertise and overall plan. Governance is more than just the structure and administration of a nation’s government. It is the rules and rulers, the law, and the bureaucracy embedded in the system of that government, it is about the relationship between the state and the individual. The various theories of justice, including the polity, law, structure, communication, and administration of governance are rooted in democracy as a governance system that emphasizes the “rule by the people” and citizenship, participation, and communication. A republic is a governance system in which the constitution is seen as an essential document organizing the collective will and rule of law. Governance systems of anarchy promote the idea that humankind should have the individual liberty to act in accordance to their own will and absent of constraint. Communism and theocracy are both governance ideas which emphasize a government that is “absolute” in rule and regulation in order to maintain a stronger communal liberty. Equality in the United States of American is supposed to be so great in both fortune and intellect that the strength of democracy will spread throughout the World. #RandolphHarris 1 of 19

Within this democratic republic are core theories of justice, such as contractarianism and egalitarianism. This view holds that a social contract is assembled by the collective will of the people, along with guiding principles of equality and joint responsibility. Integration of differing theories of justice intersect and work in agreement toward a stronger and fairer governance structure of democratic republic, and this self-governance is the goal of justice. However, at times, the law can be guilty of the very iniquity which it was its mission to punish! All people have a right of defending, even by force, one’s person, one’s liberty, and one’s property. However, much like Dr. Martin Luther King Jr., “We believe in law and order. We are not advocating violence. We want to love our enemies. Hate begets hate; violence begets violence; toughness begets a greater toughness. We must meet the forces of hate with the power of love. Our aim must never be to defeat or humiliate, but to win one’s friendship and understanding.” Systems of justice within governance must reflect the goal of equality of basic conditions for everyone. One cannot dismantle the master’s house with the master’s tools. The tools may allow us temporarily to beat one at one’s own game, but they will never enable us to bring about genuine change. #RandolphHarris 2 of 19

To consider the consequences of unresolved conflicts is to enter a seemingly limitless territory and one that has been little explored. We could, perhaps, approach it by embarking on a discussion of certain symptomatic disorders like depression, alcoholism, epilepsy, or schizophrenia, hoping thereby to gain a better understanding of particular disturbances. I prefer, however, to examine it from a more general vantage point and to pose the question: What do unresolved conflicts do to our energies, our integrity, and our happiness? I adopt this approach because it is my conviction that we cannot grasp the significance of any symptomatic disorder without an understanding of its fundamental human basis. The tendency in modern psychiatry to reach for a handy theoretical formulation to account for existing syndromes is not unnatural in view of the need of the clinician whose job it is to deal with them. However, to do so is as little feasible, let alone scientific, as for a construction engineer to build the top floors of a building before laying the foundation. Some of the elements that enter into our question have already been mentioned and need only be elaborated here. Others are implicit in our previous discussions; still other will have to be added. #RandolphHarris 3 of 19

Our aim is to leave the reader not with some vague notion that unresolved conflicts are injurious but to convey a fairly clear and comprehensive picture of the havoc they inflict on the personality. Living with unresolved conflicts involves primarily a devastating waste of human energies, occasioned not only be the conflicts themselves but by all the devious attempts to remove them. When a person is basically divided one can never put one’s energies wholeheartedly into anything but wants always to pursue two or more incompatible goals. This means that one will either scatter one’s energies or actively frustrate one’s efforts. The former is true of persons whose idealized image, like Peer Gynt’s, lures them into believing that they can excel in everything. A woman, in this case, want to be an ideal mother, a perfect cook and hostess, dress well, play a prominent social and political role, be a devoted wife, have affairs outside marriage and do productive work of her own to boot. Needless to say, this cannot be done; she will be bound to fail in all these pursuits, and her energies—no matter how potentially gifted she is—will be wasted. Of more general relevance is the frustration of a single pursuit where incompatible motivations block each other. A man may want to be a good friend but be so domineering and demanding that his potentialities in this direction are never realized. #RandolphHarris 4 of 19

Another wants his children to get on in the World, but his drive for personal power and his insistent rightness interfere. Someone want to write a book but get a splitting headache or is seized with a deadly fatigue whenever he cannot immediately formulate what he wants to say. In this instance it is again the idealized image that is responsible: since he is the mastermind, why should not brilliant thoughts flow from his pen like rabbits from a magician’s hat? And when they do not, he bursts with rage at himself. Someone else may have an idea of real value that he wants to present at a meeting. However, one wishes not only to express it in a way that will be impressive and put others in the shade; one also wants to be liked and to avoid antagonizing, and at the same time anticipates ridicule because of this externalization of one’s self-contempt. The result is that he cannot think at all and the pertinent thought he might have produced never reaches fruition. Still another could be a good organizer but by reason of one’s sadistic trends antagonizes everyone around one. If we look at ourselves and those about us, it is hardly necessary to give further examples because all of us can find plenty of them. There is an apparent exception to this lack of clear direction. #RandolphHarris 5 of 19

Sometimes neurotic persons show a curious single-mindedness of purpose: men many sacrifice everything including their own dignity to their ambition; women may want nothing of life but love; parents may devote their entire interest to their children. Such persons give the impression of wholeheartedness. However, as we have shown, they are actually pursuing a mirage which appears to offer a solution of their conflicts. The apparent wholeheartedness is one of desperation rather than of integration. It is not the conflicting needs and impulses alone that consume and dissipate energies. Other factors in the protective structure have the same effect. There is the eclipse of whole areas of the personality due to the suppression of parts of the basic conflict. The parts eclipsed are still sufficiently active to interfere, but they cannot be put to constructive use. The process thus constitutes a loss of energy that might otherwise be used for self-assertion, for co-operation, or for establishing good human relationships. There is, to mention only one other factor, the alienation from self that robs a person of one’s motor force. One can still be a good worker, one may even be able to make a considerable effort when put under external pressure, but he collapses when left to his own resources. This does not only mean that he cannot do anything constructive or enjoyable with his free time; it means nothing less than that all his creative forces may go to waste. #RandolphHarris 6 of 19

For the most part, a variety of factors combine to create large areas of diffuse inhibition. In order to understand and eventually remove a single inhibition, we usually have to come back to it again and again, tackling it from all the angles we have discussed. Waste or misdirection of energy can stem from three major disturbances, all symptomatic of unresolved conflicts. One of these is a general indecisiveness. It may be prevalent in everything, from trifles to matters of greatest personal importance. There may be an endless wavering whether to eat this dish or that, whether to buy this or that suitcase, whether to go to the movies or listen to the radio. It may be impossible to decide on a career or on any step within a career; to decide between two women; to decide whether or not to get a divorce; whether to die or to live. A decision that must be made and that would be irrevocable is a real ordeal and may leave a person panic-stricken and exhausted. Though their indecisiveness may be marked, people are often unaware of it because they unconsciously exert every effort to avoid decision. They procrastinate; they allow themselves to be swayed by chance or else leave the decision to someone else. They may also becloud issues to a degree that leaves no basis upon which to make a decision. The aimlessness that follows from all this is likewise not usually apparent to the person oneself. #RandolphHarris 7 of 19

The many unconscious devices employed to cover up pervasive indecision account for the comparative rarity with which analysts hear complaints about what is actually a common disorder. Another typical manifestation of divided energies is a general ineffectualness. I do not have in mind here an inaptitude in a particular field, which might be due to lack of training or interest in the subject. Nor is it a question of untapped energies such as William James describes in a most interesting paper pointing to the fact that a reservoir of energy becomes available when one does not succumb to the first sigh of fatigue, or under pressure of external circumstances. In effectualness in this context is that which results from a person’s incapacity to exert one’s best efforts by reason of one’s inner crosscurrents. It is as if one were driving a care with the brakes on; inevitably the car is slowed down. Sometimes this is literally applicable. Everything a person attempts may be done much more slowly than either one’s abilities or the inherent difficult of the task would warrant. Not that one makes insufficient effort; on the contrary, one must put in an inordinate amount of effort into anything one does. It may take one hours, for instance, to write a simple reports r master a simple mechanical device. #RandolphHarris 8 of 19

What exactly impedes one suffering from ineffectualness of course varies. One may unconsciously rebel against what one feels as coercion; one may be driven to perfect every minute detail; one may be furious at oneself—as in an example above—for not acquitting oneself superbly at the first attempt. The ineffectualness does not only manifest itself in slowness; I may also appear in awkwardness or forgetfulness. If one secretly feels it is unfair, gifted as one is, a domestic worker or a housewife will not do one’s work well because it is beneath one to do such menial work. And one’s ineffectualness will usually not be confined to this particular activity but will pervade all one’s endeavours. From the subjective standpoint this means working under strain, with the inevitable consequences of becoming easily exhausted and needing much sleep. Any kind of work under these conditions is bound to take more out of a person, just as if a car is drive with locked brakes, it will suffer. The inner strain—and the ineffectualness as well—is present not only in work but also to a very marked degree in dealing with people. If someone wants to be friendly but at the same time resent the idea because one feels it to be ingratiating, one will be stilted; if one wants to ask for something but also feels one should command it, one will be ungracious; if one wants to assert oneself but also to comply, one will be hesitant. #RandolphHarris 9 of 19

Similarly, if one wants to make contact people but anticipate rejection, one will be sky; if one wants to have pleasures of the flesh but also wants to frustrate the partner, one will be frigid—and so on. The more pervasive he countercurrents, the greater the strain of living. Some persons are aware of such inner strain; more often they become aware of it only if under special conditions it is increased; sometimes it strikes them only by contrast with the few occasion when they can relax, feel at ease, and be spontaneous. For the resulting fatigue they usually hold other factors responsible—a weak constitution, an overdose of work, a lack of sleep. Any of these, it is true, may play a role, but a much less significant one than is ordinarily believed. In contrast, a self-actualized person’s state will not be easily discernible to others, unless they happen to be the few who are themselves sufficiently advanced and sufficiently sensitive to appreciate it. Yet it is one’s duty to announce the glorious news of its discovery, to publish the titanic fact of its existence. However, one will do so in one’s own way, according to one’s own charactertistics and circumstances. One will not need to announce it in a speech, or print in it a book; one will not publish the fact in daily newspapers or shout it from the housetops. #RandolphHarris 10 of 19

One’s whole life will be the best announcement, the grandest publication. Without oneself being a priest, one performs the true priestly office. The strange and sweet spell flung forever over sensitive, ripe, and ready minds by the self-actualized, when one uses one’s wisdom and goodness, is like a caduceus to enchant them into becoming seekers after truth. One is a prophet without a church, a teacher without a school, a reformer without an institution. The adept can do much more through the prestige of true ideas set down in writing than through the mechanical efforts of any formal organization, more by helping individuals than by creating a collective body which would one day exploit them. One is the abstract, far-off ideal, but embodied visibly for our benefit and put near us for our inspiration. Can one person transfer spiritual grace to another? If by grace if meant here can one give a glimpse of God to another, the answer is Yes!—if the other is worthy, sensitive, and above al karmically ready. Ne can if the other person is capable of absorbing the stimulus radiated to one. In the case of those who are ready for it or who have affinity with one, a master may be able to bring about a temporary illuminating glimpse through one’s inner contact with the other person by the power of one’s spiritual force. This force can be expressed through the Master’s spoken words or in silent meditation. #RandolphHarris 11 of 19

Traditional subjective faith results from a divine light which is freely accepted. It formally constitutes the saving element of faith. However, this subjective faith cannot be analysed alone, for it never exists without an object. This object, as we have said, comes from the Church: we are told what the Church believes and, enlightened by God, we believe it too. In scholastic terms, subjective and objective faith are likened to form and matter; and as philosophers know, there is neither form without matter, nor matter without form. The Reformation, with its dislike of scholasticism, avoided these terms; but it maintained their purpose: subjective faith was essentially correlative to objective belief. Where a distinction existed, one sees a separation. Admittedly, faith always has a concrete content. The content matters infinitely for the life of the believer, but does not matter for the formal definition of faith. We thus face a strange paradox: what matters infinitely for the believer does not concern the nature of one’s faith. How can this be, if faith is infinite concern? Subjective faith could stand by itself, without a concrete content. There is nothing in faith but faith itself: what is called absolute faith is the accepting of the acceptance without somebody or something that accepts. Those who are always hoping to receive full enlightenment from a master, exaggerate the service one can render. #RandolphHarris 12 of 19

The most that a master can give is a glimpse, and that not to everyone. Those who penetrate into the holy of holies bless the World when they bring forth the treasures they find therein. What they achieve and accomplish mentally in the period of prayer, they will later express automatically in action during the days that follow. Theirs is the balanced life which is true sanity, so lacking in modern existence. Neither the Unconditioned nor something unconditional is meant as a being, not even the highest being, not even God. Yet faith cannot exist without a person believing something, without a subject and an object. Unless one is bidden from the higher power (and one is sure of the source) to become an apostle, one will not take on the task of making available to others in such a public fashion, truths which most are not ready enough to recognize, which would create bewilderment or scorn in their minds. Nor, again, will one communicate privately without the inner command and thus become a leader to others. The awareness that one existed on this planet made its grievous and troubled life more bearable, gave a little meaning to what seemed otherwise quite chaotic. For one’s own higher development reminded, nay assured, us that there was some sort of an evolution going on, that there was a goal and a purpose behind it all. Thus, merely to know that this being was alive, even though we might never again meet one and could never hope to become intimate with one, sustained our faith in Life itself and helped us to live. #RandolphHarris 13 of 19

The prayers of such a being are not lightly uttered nor egotistically born. Therefore they are always heard and generally answered. One can communicate to others something of one’s mystical enlightenment through words and something of one’s mystical serenity through silence. One carries with one a perpetual blessing, although it is seldom possible for those who identify themselves with their fleshly bodies to receive this unheralded gift with their conscious minds. Faith is the true reading of human’s existential estrangement as a relating estrangement, as a healing wound. This means that one has given faith a preliminary content distinct from its concrete content. Thus faith appears on three levels: as subjective it is ultimate concern; as content of this concern, it is reunion in estrangement, forgiveness in guilt, ground of being in separation from this ground; as objective, related to a concrete content, it is still a third phenomenon. The Fall of Man is the existential condition that inspired human’s desire for salvation—the quest for Christ. The Christian document of original sin is a theological explanation of estrangement. As such it belongs to Christology: Christ, by hypothesis, will bring salvation from this basic anguish of existence. It belongs a fortiori to a theology of faith. #RandolphHarris 14 of 19

If faith implies awareness of estrangement and courage to endorse and bear estrangement, it also implies knows of “original sin” and rests on the experience of the fall of man. What the legend of the Fall tells humankind in general, faith discovers in each person: that existence is tragic this tragic element, if accepted, becomes a way to holiness and peace. In such a perspective, faith experiences the Fall. Christ will be as a stone of stumbling and a rock of offense—seek the Lord, not peeing wizards—turn to the law and to the testimony for guidance—compare Isaiah 8. About 559-545 Before Christ. “Moreover, the word of the Lord said to me: Take thee a great roll, and write in it with a human’s pen, concerning Maher-shalal-hash-baz. And I took unto me faithful witnesses to record, Uriah the priest, and Zecharish the son of Jeberechiah. And I went unto the prophetess; and she conceived and bare a son. Then said the Lord to me: Call his name, Maher-salal-has-baz. For behold, the child shall not have knowledge to cry, My father, and my mother, before the riches of Damascus and the spoil of Samaria shall be taken away before the king Assyria. The Lord spake also unto me again, saying: Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold the Lord bringeth upon them the waters of the river, strong and many, even the king of Assyria and all his glory; and he shall come up over all his banks. #RandolphHarris 15 of 19

“And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear all ye of far countries; grid yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us. For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying: Say ye not, A confederacy, to all whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of Hosts himself, and let hum be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling, and for a rock of offense to both the houses of Israel, for a gin and a snare to the inhabitants of Jerusalem. And many among them shall stumble and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I am the children whom the Lord hath given me are for signs and wonders in Israel from the Lord of Hosts, which dwelleth in Mount Zion. #RandolphHarris 16 of 19

“And when they shall say unto you: Seek unto them that have familiar spirits, and unto wizards that peep and mutter—should not a people seek unto their God for the living to hear from the dead? To the law and to the testimony; and if they speak not according to this word, it is because there is no light in them. And they shall pass through it hardly bestead and hungry; and it shall come to pass that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. And they shall look unto the Earth and behold trouble, and darkness, dimness of anguish, and shall be driven to darkness,” reports 2 Nephi 18.1-22. We sinners do beseech Thee, please hear us. That it may please Thee to defend and exalt Thy Church; we beseech Thee, Lord Jesus, to please hear us. That is may please Thee to grant to Thy Church the tranquility of peace; that it may please Thee to put down the enemies of God’s Holy Church; that it may please Thee to defend us from dangerous enemies; that it may please Thee to preserve the people, and our pastor and chief, and the flock committed to him; that it may please Thee to preserve the Queen in perpetual prosperity; that it may please Thee to preserve all orders of the Church, the clergy and laity, and the whole people; that it may please Thee to make us persevere in good works. #RandolphHarris 17 of 19

Furthermore, that it may please Thee to give us celestial armour against the devil; that Thy mercy and pity may keep us safe; that Thou wouldest give us the will and the power to repent in earnest; that it may please Thee to give us pardon of all sins; that it may please Thee to give us right faith, firm hope in Thy goodness, and perfect live, and constant fear of Thee; that it may please Thee to remove evil thoughts from us; that it may please Thee to pour in our souls the grace of the Holy Spirit; that it may please Thee to give us perpetual light; that it may please Thee to give us a happy end; that it may please Thee to bring us to everlasting joys; that it may please Thee to hear us; Son of God; O Lamb of God, please give us pardon. O Lamb of God, please hear us. Please give perfection to beginners, give intelligence to the little ones, give us assistance to those who are running their course. Please give compunction to the negligent, give fervour of spirit to the lukewarm, give to the perfect a good consummation. O Lover of the loveless, it is Thy will that I should love Thee with heart, soul, mind, strength, and neighbour as myself. However, I am not sufficient for these things. There is by nature no pure love in my soul; every affection in me is turned from Thee; I am bound, as slave to lust, I cannot love Thee, lovely as Thou art, until Thou dost set me free. #RandolphHarris 18 of 19

By grace I am Thy freeperson and would serve Thee, for I believe Thou art my God in Jesus, and that through Him I am redeemed, and my sins are forgiven. With this freedom I would always obey Thee, but I cannot walk in liberty, anymore than I could first attain it, of myself. May Thy Spirit draw me nearer to Thee and Thy ways, please. Thou art the end of all mean, for if they lead me not to Thee, I go away empty. Please order all my ways by Thy holy word and please make Thy commandments the joy of my heart, that by them I may have happy converse with Thee. May I grow in Thy love and manifest it to humankind. Spirit of love, make me like the loving Jesus; please give me His benevolent temper, His beneficent actions, that I may shine before people to Thy glory. The more Thou doest in love in me and by me, please humble me the more; keep me meek, lowely, and always ready to give Thee honour. May hope spring eternal in the human heart; people never is, but always to be blessed. To err is human, to forgive is divine. If thou must love me, let it be for naught except for love’s sake only. God’s gifts put humans best gifts to shame. Education makes a people easy to lead, but difficult to drive; easy to govern but impossible to enslave. My soul can reach, when feeling out of sight for the ends of Being and ideal Grace. The night has a thousand eyes, and the day but one; yet the light of the bright World dies with the dying Sun. #RandolphHarris 19 of 19

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

May 8, 2020 12:24 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 7, 2020 2:00 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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But of All Plagues, Good Heaven, Thy Wrath Can Send, Save Me, Oh, Save Me, from the Candid Friend!

April 4, 2020 11:25 pm

With all the changes and challenges you face each day, there is never been a greater need to take the time to determine your priorities, and then with renewed focus, align your daily actions with your purpose or goals. Since you cannot know it all or do it all, it is vital that you learn to take the time to contemplate what it is you need to know and what you need to do. And keep in mind, the art of being wise is to know what to overlook. For what do we give thanks? Are there limits to giving thanks? Our text says—“In everything give thanks!” This does not mean—give thanks for everything, but give thanks in every situation! There are no limits to situations in which to thanks, but there are limits to thing for which thanks can be expressed. This is again a question the answer to which might lead us into a new understanding of the human predicament. In the letter to 1 Timothy 4.4 we read—“For everything created by God is good and nothing is to be rejected if it is received with thanksgiving; for then it is consecrated by the word of God and prayers.” In these words, thanksgiving receives a new function. It consecrates everything created by God. Thanksgiving is consecration; it transfers something that belongs to the secular World into the sphere of the holy. #RandolphHarris 1 of 22

Thanksgiving is not transformed, as superstition in and outside of Christian beliefs would transform it, but it is elevated to represent the divine. It has become a bearer of grace. Therefore, we say “grace” when we give thanks for our daily food, and thus consecrate it. Every created thing can be a bearer of holiness, an object of thanks, of consecration. There are no limits to thanksgiving in this respect. We can give thanks for our bodily and our mental powers, for the darkness of our unconscious as well as for the light of our consciousness, for the abundance of nature and the creations of history, for everything that is and manifests its power of being. We can give thanks for all these despite their rejection by those who, through World-hating asceticism and fanatical puritanism, blaspheme the God of creation. Everything for which we can give thanks with a good conscience is consecrated by our thanks. This is not merely a profound theological insight; it is also a practical standard in situations where we are uncertain about accepting it, we can give thanks for it, we witness to its goodness as crated. In giving thanks seriously, we consecrate it to the holy source of being from which it comes. And we even take the risk that Protestant Christians must take—that their conscience may fall into error and consecrate something which should be rejected. #RandolphHarris 2 of 22

One reason we have this new attitude toward sin and God’s law is that we “died” to the law. Such a statement may sound strange after we have learned insistently about the importance of God’s law as a moral rule in the believer’s life. However, through the law reveals God’s moral will for us, the law in itself has no power to enable us to obey it. Because the law commands obedience without providing any enabling power, it is in this sense a course of bondage. And because we were hostile to God’s law prior to our salvation (The sinful mind is hostile to God. It does not submit to God’s law, nor can it do so, reports Romans 8.7), it was also a source of provocation to us. Instead of being a means of obedience to God, the law actually provoked us and incited us to sin (What shall we say, then? Is the law sin? Certainly not! Indeed I would not have know what sin was except through the law. For I would not have known what coveting really was if the law has not said, “Do not covert.” However, sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart from law, sin is dead, reports Romans 7.7-8). Such a human’s actions, however much they outwardly appear to be like those of other beings, are done under the impulsion of a higher will than the personal. #RandolphHarris 3 of 22

“So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to one who was raised from the dead, in order that we might bear fruit to God. For when we were controlled by the sinful nature, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death. However, now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code,” reports Romans 7.4-6. “Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin,” reports Romans 3.20. “For sin shall not be your master, because you are not under law, but under grace,” reports Romans 6.14. “All who rely on observing the law are under a curse, for it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law,’” reports Galatians 3.10. From these passages we understand that we died to the observance of the law as a requirement for attaining righteousness before God. We died to the curse and condemnation that resulted from our inability to perfectly keep the law. Then we see in Romans 6.14 that being under the law is opposite of being under grace. #RandolphHarris 4 of 22

Because of our sin against the law, being under law implied the wrath of God, whereas grace implies forgiveness and favour. Law implies a broken relationship with God, whereas grace implies a restored relationship with Him. So when Paul said we died to the law, he meant we died to that entire state of condemnation, curse, and alienation from God. The most important thing for us to see in our death to the law, however, is the purpose of our death. We died to the law in order that we might live in the realm of grace. We died to the law that we might bear fruit to God. And according to Romans 7.6, we died that we might “serve [God] in the new ways of the Spirit, and not in the old way of the written code [the law].” The new way of the spirit is not a new and less rigorous ethic than the old way of the written code. The difference does not lie in the content of the moral will of God. Since that is a reflection of the holy character of God, it cannot change. Rather, the difference lies in the reason to obey and in the ability with which to obey. Verse 6 gets right to the heart of what it means to live by grace. For serving in the new way of the Spirit is the same as living by grace instead of by works. Although it is clearly God’s design that we serve in the new way of the Spirit, far too many Christians still serve in the old way of the law. #RandolphHarris 5 of 22

There are no limits to giving thanks in the whole of creation. However, are there not limits in our life? Can we honestly give thanks for the frustrations, accidents, and infirmaries that strike us? We cannot in the moment when they take hold of us. Here is one of the many situations where piety can degenerate into dishonesty. For we rightly resist such evils. We want to remove them; we are often angry against our destiny and its divine ground. And there are depths of suffering, bodily and mental, in which even the question of thanking or not thanking does not appear. Out of the depths the psalmist cries to God; he does not thank Him. This is honest, realistic—a realism born out of the awareness of the divine presence. And I believe that at some time in our lives all of us have had experiences that were nothing but evil when they happened, but that became a good later and the object of honest thanks. And we also cannot give thanks for our own acts that make us guilty or for those that make us good. We cannot give thanks for that which makes us guilty; and sometimes things for which we have given thanks become evil by our own guilt. Nor should we give tanks for that in us which makes us good. #RandolphHarris 6 of 22

The thanks of the pharisee for one’s good work is an outstanding example of thanks which should not be given. In reality, one does not thank God when one is thankful for one’s own goodness, but thanks oneself. How many of us thank ourselves when we give thanks to God! However, one cannot thank oneself, because the sacrifice of thanking, if given to oneself, ceases to be a sacrifice. Thanks to oneself is not thanks, even when prayers of thanks to God are hidden ways of thanking oneself, as after work well done or success achieved by great toil. It I a surprising experience to read the Bible, and especially the last third of the books of Psalms, with the questions of thanks in one’s mind. One discovers that the praise of God fills page after page in which the misery of all beings, including the writers of those books, is also most drastically described. Reading them, we feel as though we walk in another realm. We cannot reproduce in ourselves what is happening to these beings. (We are not in the mood of praising, hardly in the mood of thanking.) We look into the depth of our predicament and do not see much reason for praise and thanks. And if we think that it is our duty to God to thank Him, of if we participate in church services that include praise and thanks, we do not feel that we have truly expressed our state of mind. #RandolphHarris 7 of 22

Although this experience of not feeling that we have truly expressed our state of mind is not invariable, it is a predominant trait of our religious situation. It expresses itself in the messages of our best present preachers and theologians. It is a dominating theme of our great poets and philosophers. We are not called to pas judgment on these beings. We have a part in them. They express us as they express themselves. And we should thank those who do it seriously, and often out of deep spiritual suffering. The differences of our situation from that of former periods becomes visible when we read about the passion and intensity with which the members of the early church gave thanks for the gift of the Christian message in a World of pagan glory, disintegration and despair. Is the same passion and intensity in us when we give thanks for the gift of God which is the Christ and His church? Who can honestly answer “yes”? And do we not sense the same difference when we read how the fighters of the Reformation thanked God for the rediscovery of the good news of the divine acceptance of those who are sinners? Is the same infinite concern in us as was in them? Who can honestly answer “yes”? We must therefore be grateful to those who express our present situation honestly. #RandolphHarris 8 of 22

When I am not prized and appreciated, I not only feel very much diminished, but my behaviour is actually affected by my feelings. When I am prized, I blossom and expand, I am an interesting individual. In a hostile or unappreciative group, I am just not much of anything. People wonder, with very good reason, how did he ever get a reputation? I wish I had the strength to be more similar in both kinds of groups, but actually the person I am in a warm and interested group is different from the person I am in a hostile or cold group. Thus, prizing or loving and being prized or loved is experienced as very growth enhancing. A person who is loved appreciatively, not possessively, blooms and develops one’s own unique self. The person who loves nonpossessively is oneself enriched. There is some consolation: We are not separated from the ever active presence of God, and we can become aware of it in every moment. Our hearts can become filled with praise and thanks without the use of words; and sometimes we may also find those words of praise and thanks. However, this is not the first step, and, often, not even the last. Let us not follow those who use what is called the present religious revival to force us back into forms of prayer and thanks that we cannot honestly accept, or that produce joy and thanks through self-suggestion. #RandolphHarris 9 of 22

The repetition of the words that reinforce class consciousness make the mind one coherent conviction. People become so wrapped up in explanations that their social construction of reality becomes deep—so deep that their fictious responses seem natural. These psychological revolutions that are formed create confusion because they are not natural nor heart felt. Therefore, let us keep ourselves open to the power that carries our life in every moment, that is here and now, that comes to us through nature and through the message of Jesus as the Christ. May we keep open to it, so that we may be filled with silent gratefulness for the power of being which is in us. And then perhaps words of thanks, words of sacrifice and consecration, may come to our tongues, so that we again may give thanks in truth and honesty. Almighty God! We raise our hearts to Thee in praise and thanks. For we are not by ourselves and nothing is ours except what Thou hast given us. We are finite; we did not bring anything into our World; we shall not take anything out of our World. Thou hast given us the life which is ours so long as it is Thy will. We thank Thee that we have being, that we share in the inexhaustible riches of life, in the smallest and in the largest part of it. We praise Thee when we feel strength in body and soul. #RandolphHarris 10 of 22

We give thanks to Thee when joy fills our hearts. We are gratefully aware of Thy presence, be it in silence, or in words. Awaken us to such awareness when our daily life hides Thy presence from us, when we forget how near Thou art to us in every place and in every moment, nearer than any other being is to us, nearer than we are to ourselves. Let us not turn aware from Thy giving and creating presence to the things Thou hast given us. Let us not forget the Creator behind the creation. Keep us always ready for the sacrifice of giving thanks to Thee. Thine is what we are and have. We consecrate it to Thee. Receive our thanks when we say grace, consecrating our food and with it all that we receive in our daily life. Prevent us from using empty words and forms when we give thanks to Thee. Save us from routine and mere convention when we dare to speak to Thee. We thank Thee when we look back at our life, be it long or short, for all that we have met in it. And we thank Thee not only for what we have loved and for what gave us pleasure, but also for what brought us disappointment, pain and suffering, because we now know that it helped us to fulfill that for which we were born. #RandolphHarris 11 of 22

And if new disappointments and new sufferings takes hold of us and words of thanks die on our tongues, remind us that a day may come when we will be ready to give thanks for the dark road on which Thou hast led us. Our words of thanks are poor and often we cannot find words at all. There are days and months and years in which we were or are still unable to speak to Thee. Give us the power, at such times, to keep our hearts open to the abundance of life, and in silent gratefulness, to experience Thy unchanging, eternal presence. Take the silent sacrifice of a heart when words of thanks become rare in us. Accept our silent gratefulness and keep our hearts and our minds open to Thee always! We thank Thee for what Thou hast given to this nation far beyond the gifts to any other nation! Let us remain thankful for it, so that we may overcome the dangers of shallowness of life and emptiness of heart that threaten our people. Prevent us from turning Thy gifts into causes of injury and self-destruction. Let a grateful mind protect us against national and personal disintegrations. Turn us to Thee, the source of our being, eternal God! Amen. An Angel tells Nephi of the blessings and cursings to fall upon the Gentiles—there are only two churches: the Church of the Lamb of God and the church of the devil—than Saints of God in al nations are persecuted by the great and abominable church—the Apostle John will write concerning the end of the World. About 600-592 Before Christ. #RandolphHarris 12 of 22

“And it come to pass, that is the Gentiles shall hearken unto the Lamb of God in that day that He shall manifest Himself unto them in word, and also in power, in very deed, unto the taking away of their stumbling blocks—and harden not their hearts against the Lamb of God, they shall be numbered among the seed of thy father’ yea, they shall be numbered among the house of Israel; and they shall be a blessed people upon the promised land forever; they shall be no more brought down into captivity; and the house of Israel shall no more be confounded. And that great pit, which hath been digged for them by that great and abominable church, which was founded by the devil and his children, that he might lead away their souls of humans down to hell—yea, that great pit which hath been digged for the destruction of humans shall be filled by those who digged it, unto their utter destruction, saith the Lamb of God; not the destruction of the soul, save it be the casting of it into that hell which hath no end. For behold, this is according to the captivity of the devil, and also according to the justice of God, upon all those who will work wickedness and abomination before him. #RandolphHarris 13 of 22

“And it came to pass that the Angel spake unto me, Nephi saying: Thou hast beheld that if the Gentiles repent it shall be well with them; and thou also knowest concerning the concering the covenants of the Lord unto the house of Israel; and though also hast heard that whoso repenteth not much perish. Therefore, wo be unto the Gentiles if it so be that they harden their hearts against the Lamb of God. For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of humans; a work which shall be everlasting, either on the one hand or on the other—either to be the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken. And it came to pass that when the Angel has spoke these words, he said unto me: Rememberest thou covenants of the Father unto the house of Israel? I said unto him, Yea And it came to pass that he said unto me: Look, and behold that great and abominable church, which is the mother of abominations, whose founder is the devil. #RandolphHarris 14 of 22

“And he said unto me: Behold there are save two churches only the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belondeth not to the church of the Lamb of God belongeth to that great church , which is the mother of abominations; and she is the whore of all the Earth. And it came to pass that I looked and beheld the whore of all the Earth, and she sat upon many waters; and she had dominion over all the Earth, among all nations, kindreds, tongues, and people. And it came to pass that I beheld the church of the Lamb of God, and its numbers were few, because of the wickedness and abominations of the whore who sat upon many waters; nevertheless, I beheld that the church of the Lamb, who were the saints of God, were also upon the face of the Earth; and their dominions upon the face of the Earth were small, because of the wickedness of the great whore whom I saw. And it came to pass that I beheld that the great mother of abominations did gather together multitude upon the face of all the Earth, among all the nations of the Gentiles, to fight against the Lamb of God. And it came to pass that I, Nephi, beheld the power of the Lamb of God, that it descended upon the saints of the church of the Lamb, and upon the covenant people of the Lord, who were scattered upon all the face of the Earth; and they were armed with righteousness and with the power of God in great glory. #RandolphHarris 15 of 22

“And it came to pass that I beheld that the wrath of God was poured out upon that great and abominable church, insomuch that there were wars and rumors of wars among all the nations and kindreds of the Earth. Ans as there began to be wars and rumors of wars among all the nations which belonged to the mother of abominations, the Angel spake unto me, saying: Behold, the wrath of God is upon the mother of harlots; and behold thou seest all these things—and when they day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the Earth, whose founder is the devil, then at that day, the work of the Father shall commence, in preparing the way for the fulfilling of his covenants, which he hath made to his people who are of the house of Israel. And it came to pass that the Angel spake unto me, saying: Look! And I looked and beheld a man, and he was dressed in a white robe. And the Angel said unto me: Behold one of the twelve apostles of the Lamb. Behold, he shall see and write the remainder of these things which have been. And he shall also write concerning the end of the World. #RandolphHarris 16 of 22

“Wherefore, the things which he shall write are just and true; and behold they are written in the book which proceeded out of the mouth of the Jew, or, at the time the book proceeded out of the mouth of the Jew, the things which were written were plain and pure, and most precious and easy to the understanding of all people. And behold, the things which this apostle of the Lamb shall write are many things which thou hast seen; and behold, the remainder shalt thou see. However, the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them. And also others who have been, to them hat he shown all things, and they have written them; and they are sealed up to come forth in their purity, according to the truth which is in the Lamb, in the own due time of the Lord, unto the house of Israel. And I, Nephi, heard and bear record, that the name of the apostle of the Lamb was John, according to the words of the Angel. And behold, I, Nephi, am forbidden that I should write the remainder of the things which I saw and heard; wherefore the things which I have written sufficeth me; and I have written but a small part of the things which I saw. #RandolphHarris 17 of 22

“And I bear record that I saw the things which my father saw, and the Angel of the Lord did make them known unto me. And now I make an end of speaking concerning the things which I saw while I was carried away in the Spirit; and if all the things which I saw are not written, the things which I have written are true. And thus it is. Amen,” reports 1 Nephi 14.1-30. Pray continually, and in everything, by prayer and petition, with thanksgiving, present your request to God. Is continual prayer possible? Yes and no. It is, of course, impossible to carry on a running dialogue while we are working or at other times, but the prayer called for here is not so much the articulation of words as the posture of the heart. There is a way of ordering our mental life on more than one level at once. On one level we can be thinking, discussing, seeing, calculating, meeting all the demands of external affairs. However, deep within, behind the scenes, at a profounder level, we may also be in prayer and adoration, song and worship, and a gentle receptiveness to divine breathings. The time of business does not differ from the time of prayer; and in the noise and clatter of my kitchen, while several persons are at the same time calling for different cuisines, I possess God in as great tranquility as if I were on my knees. #RandolphHarris 18 of 22

My heart is ever lifted up to God at all times and in all places. In this I am never hindered, much less interrupted, by any person of thing. In retirement or company, in leisure, business, or conversation, my heart is ever with the Lord. Whether I lie down or rise up, God is in all my thoughts; I walk with God continually, having the loving eye of my mind still fixed upon God, and everywhere seeing God that is invisible. Thus, we see that a life of continual prayer is not only possible, but some actually live it out. Understand that this life is not meant just for some, or for a spiritual elite, but for all of us. Continual prayer is God’s will for every Christian, no exceptions. I can do it; you can do it. Business people, students, young parents—all can do it. We are to have a perpetual inner dialogue with God. We must always be looking up, even when driving to work or mowing the lawn. Almighty and everlasting God, be Thou present to our duties, and grant the protection of Thy presence to all that dwell in this house; that Thou mayest be known to be the Defender of Thy family, and the Inhabitant of this dwelling; through Jesus Christ our Lord and Saviour and Redeemer, my we be granted entrance into Heaven and always remain at God’s side. #RandolphHarris 19 of 22

Hear us, holy Lord, Father Almighty, everlasting God, and be pleased to send Thy holy Angel from Heaven, to guard, cherish, protect, visit, and defend all who dwell in this habitation; through Jesus Christ our Lord may all of us be blessed and receive eternal life. O Spirit of God, help my infirmities; when I am pressed down with a load of sorrow, perplexed and knowing not what to do, slandered and persecuted, made to feel the weight of the cross, help me, I pray Thee. If Thou seest in me any wrong thing encouraged, any evil desire cherished, any delight that is not Thy delight, any habit that grieves Thee, any nest of sin in my heart, then grant me the kiss of Thy forgiveness, and teach my feet to talk the way of Thy commandments. Deliver me from carking care, and make me a happy, holy person; help me to walk the separated life with firm and brave step, and to wrestle successfully against weakness; teach me to laud, adore, and magnify Thee, with the music of Heaven, and make me a perfume of praiseful gratitude to Thee. I do not crouch at Thy feet as a slave before a tyrant, but exult before Thee as a child with a father. Give me power to live as Thy child in all my actions, and to exercise family-ship by conquering self. #RandolphHarris 20 of 22

Preserve me from the intoxication that comes of prosperity; sober me when I am glad with a joy that comes not from Thee. Lead me safely on to the eternal kingdom, not asking whether the road be rough or smooth. I request only to see the face of Him I love, to be very content with bread to eat, with raiment to put on, if I can be brought to Thy house in peace. Then the events of this wide World I would seize like a strong giant, and my spirit teaze till at its shoulders it should proudly see wings to find out an immortality. Stop and consider! Life is but a day; a fragile dew-drop on its perilous way from a tree’s summit; a poor Indian’s sleep while his boat hastens to the monstrous steep of Montmorenci. Why so sad a moan? Life is the rose’s hope while yet unblown; the reading of an ever-changing tale; the light uplifting of a maiden’s veil; a pigeon tumbling in clear Summer air; a laughing school-boy, without grift or care, riding the springy branches of an elm. O for ten years, that I may overwhelm myself in posey; so I may do the deed that my own soul has to itself decreed. Then will I pass the countries that I see in long perspective, and continually taste their pure fountains. The night has a thousand eyes, and the day but one; yet the light of the bright World dies with the dying Sun. #RandolphHarris 21 of 22

First the realm I will pass of Flora, and old Pan: sleep in the grass, feed upon apples red, and strawberries, and choose each pleasure that my fancy sees; catch the white-handed nymphs in shady places, to woo sweet kisses from averted faces—play with their finger, touch their shoulders white into a pretty shrinking with a bite as hard as lips can make it: till agreed, a lovely tale of human life we will read. And one will teach a tame dove how it best may fan the cool air gently over my rest; another, bending over her nimble tread, will set a green robe floating round her head, and still will dance with ever varied ease, smiling upon the flowers and the trees: another will entice me on, and on through almond blossoms and rich cinnamon; till in the bosom of a leafy World we rest in silence, like two gems up curled in the recesses of a pearly shell. We beseech Thee, O Lord, make Thy servants always to join together in seeking Thee with their whole heart, to serve Thee with submissive mind, humbly to implore Thy mercy, and perpetually to rejoice in Thy blessings; through Jesus Christ our Lord. Stretch forth, O Lord, Thy mercy over Thy servants, even the right hand of Heavenly help; that they may seek Thee with their whole heart, and obtain what they rightly ask for; thought Christ our Lord. #RandolphHarris 22 of 22

MILLS STATION AT CRESLEIGH RANCH

Rancho Cordova, CA |

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2,317 square feet – $475,743

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Randolph Harris II International Institute

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