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Please Give Me a Home Where Seldom is Heard a Discouraging Word and the Skies are Not Cloudy All Day!

June 6, 2020 2:05 am

Many psychologists think conflict is the cause of many types of emotional disorder. From childhood onward, each of us has goals and desires, but it is not easy to reach them, because they often run into the goals and desires of others. When a person cannot see any way out of a problem, this conflict leads to anxiety—psychological stress. When we cannot resolve a conflict, we all feel anxious. However, the World of a mentally ill person is full of such anxiety—endless frustration because the World seems too much to cope with. The person (and any of us) can react to this frustration in either two ways: fight or withdraw. Individuals are subject to fields of force and energy in their living, much like the forces in physics. Some people, objects, experiences have an attraction for us. We desire, want, need them. They are positive, like the + pole of a magnet. Sine they attract us, we say we tend to approach them. Other objects, people, or situations repel, disgust, or frighten us. We view them not as attractive (+) but as negative (-), and we tend to avoid them. It has been suggested that the stigmatized individual defines oneself as no different from any other human being, while at the same time one and those around one define one as someone set apart. #RandolphHarris 1 of 20

Given this basic self-contradiction of the stigmatized individual, if only to find a doctrine which makes consistent sense out of one’s situation, it is understandable that one will make some effort to find a way out of one’s dilemma. In contemporary society, this means that the individual will not only attempt on one’s own to hammer out such a code, but that, as already suggested, professionals will help out—sometimes in the guise of telling their life story or of telling how they handled a difficult situation. The codes that are presented to the stigmatized individual, whether explicitly or implicitly, tend to cover certain standard matters. A desirable pattern of revealing and concealing is suggested. (For example, in the case of the former mental patient it is sometimes recommended that one properly conceal one’s stigma from mere acquaintances but feel secure enough in one’s sanity, and believe enough in the medical, nor moral, nature of one’s past failings, to reveal oneself to one’s spouse, one’s close friends, and one’s employer.) Other standard matters are: formulae for dealing with ticklish situations; the support one should give to one’s own; the type of fraternization with normals that should be maintained; the kinds of prejudice against one’s own kind that one should blink at and the kinds one should openly attack. #RandolphHarris 2 of 20

More standard matters include: the extent to which one should present oneself as a person as normal receiving slightly different treatment; the facts about one’s own kind one should take pride in; the facing up to one’s own differentness that one should engage in. Although the codes or lines presented to those with a particular stigma will differ among themselves, there are certain arguments, however contradictory, that are very generally agreed on. The stigmatized person is almost always warned against attempting to pass completely. (After all, expect for the anonymous confessor, it might be difficult for anyone to advocate this tack in open print.) Too, one is generally warned against fully accepting as one’s own the negative attitudes of others towards one. One is likely to be warned against “minstrelization,” whereby the stigmatized person ingratiatingly acts out before normals the full dance of bad qualities imputed to one’s kind, thereby consolidating a life situation into a clownish role: I also learned that the physically disabled must be careful not to act differently from what people expect one to do. Above all they expect the disabled to be disabled; to be disabled and helpless: to be inferior to themselves, and they will become suspicious and insecure if the disabled falls short of these expectations. #RandolphHarris 3 of 20

It is rather strange, but the disabled has to play the part of the disabled, just as many women have to be what the men expect them to be, just women; and some subordinates often have to act like clowns in from of their superiors, so that the superior shall not be frightened by competition. I once knew a person, well below average height. who was a very endearing example of this, indeed. She was very small, about four feet tall, and she was extremely well educated. In front of people, however, she was very careful not to be anything other than a tiny woman, and she played the part of the unaware well with the same mocking laughter and the same quick, funny movements that have been the characteristics of atypical people since the royal courts of the Middles Ages. Only when she was among friends, she could throw away her cap and bells and dare to be the woman she really was: intelligent, sad, and very lonely. And, contrariwise, one is usually warned against “normification” or “deminstrelization;” one is encouraged to have distaste for those of one’s fellows who, without actually making a secret of their stigma, engage in careful covering, being very careful to show that in spite of appearances they are very sane, very generous, very sober, very masculine, very capable of hard physical labour and taxing sports, in short, that they are gentlemen or gentlewomen deviants, nice persons like ourselves in spite of the reputation of their kind. #RandolphHarris 4 of 20

It should be plain that these advocated codes of conduct provide the stigmatized individual not merely with a platform and a politics, and not merely with instruction as to how to treat others, but with recipes for an appropriate attitude regarding the self. To fail to adhere to the code is to be a self-deluded, misguided person; to succeed is to be both real and worthy, two spiritual qualities that combine to produce what is called “authenticity.” It should be noted that although literature on authenticity is concerned with how the individual ought to behave, and is therefore moralistic, nonetheless it is presented in the guise of dispassionate neutral analysis, since authenticity is supposed to imply a realistic reality-orientation; and in fact at this time this literature is the best source of neutral analysis concerning these identity issues. Two implications of his advocacy might be mentioned here. First, this advice about personal conduct sometimes stimulates the stigmatized individual into becoming a critic of the social scene, an observer of human relations. One may be led into placing brackets around a spate of casual social interaction so as to examine what is contained therein for general themes. One can become “situation conscious” while normals present are spontaneously involved within the situation, the situation itself constituting for these normals a background of unattended matters. #RandolphHarris 5 of 20

This extension of consciousness on the part of the stigmatized persons is reinforced, as earlier suggested, by one’s special aliveness to the contingencies of acceptance and disclosure, contingencies to which normals will be less alive. This is merely one aspect of the general tendency for stigmatized individuals to face a wide review and capsulation their life where a normal might not have to. Thus, a stigmatized person who obtains a family and job is sometimes said to have “made something out of one’s life.” Similarly, someone who marries a stigmatized person is said to have “thrown one’s life away.” All this is reinforced in some cases by the individual becoming a “case” for social workers or other welfare officers and retaining this case status for the remainder of one’s life. Secondly, advice to the stigmatized often deals quite candidly with the part of one’s life that one feels is most private and shameful; one’s most deeply hidden sores are touched on and examined in the clinical manner that is current literary fashion. Intense debates regarding personal positions can be presented in fictionalized form, along with thorough-going crises of conscience. Fantasies of humiliation and of triumph over normals can be packaged and made available. #RandolphHarris 6 of 20

Here the most private and embarrassing is the most collective, for the stigmatized individual’s deepest feelings are made of just the stuff that verbal and vocal members of one’s category present in a well-rounded version. And since what is available to the stigmatized is necessarily available to us, these presentations can hardly avoid raising the issue of exposure and betrayal, even though their ultimate effect is probably helpful to the situation of the stigmatized. Another subject to be broached gingerly is the idealized image. It would lead us too far afield to discuss here the conditions under which certain aspects of it can be tackled at a fairly early stage. Caution is advisable, however, since the idealized image is often the only part of the patient that is real to one. It may be, what is more, the only element that provides one with a kind of self-esteem and that keeps one from drowning in self-contempt. The individual must have gained a measure of realistic strength before one can tolerate any undermining of one’s image. To work at sadistic trends at an early period in the analysis is sure to be unprofitable. The reason lies, in part, in the extreme contrast these trends present to the idealized image. Even at a later period awareness of them often fills that individual with terror and disgust. However, there is a more precise reason for postponing this piece of analysis until the patient has become less hopeless and more resourceful. #RandolphHarris 7 of 20

One cannot possibly be interested in overcoming one’s sadistic trends while one is still unconsciously convinced that vicarious living is the only thing left to one. The same guide to the timing of interpretations can be employed when its individual application depends upon the particular character structure. For example, with a patient in whom aggressive trends predominate—one who despises feelings as a weakness and acclaims everything that gives the appearance of strength—this attitude with all its implications must be worked through first. It would be a mistake to give precedence to any aspect of one’s need for human intimacy, no matter how obvious this need was to the analyst. The individual would resent any move of this kind as a threat to one’s security. One would feel that one must be on one’s guard against the analyst’s wish to make one a “goody-goody.” Only when one is much stronger will one be able to tolerate one’s tendencies toward compliance and self-effacement. With this individual one would also have to steer clear for some time of the problem of hopelessness, since one would be likely to resist admitting any such feeling. Hopelessness for one would have the connotation of loathsome self-pity and mean a disgraceful confession of defeat. #RandolphHarris 8 of 20

Conversely, if compliant trends predominate, all the factors involved in “moving toward” people must be thoroughly worked through before any dominating or vindictive tendencies can be tackled. Again, if an individual sees oneself as a great genius or a great lover, it would be a complete waste of time to approach one’s fear of being despised and rejected, and even more futile to tackle one’s self-contempt. Sometimes the scope of what can be tackled at the beginning is very limited. This is so in particular when a high degree of externalization is combined with a rigid self-idealization—a position that will countenance no flows. If certain signs reveal this condition to the analyst, one will save much time by avoiding all interpretations that even remotely imply that the source of the individual’s trouble lies within oneself. However, it may be feasible at this period to touch on particular aspects of the idealized image, such as the inordinate demands that individual makes upon oneself. Familiarity with the dynamics of the neurotic character structure also helps the analyst to grasp more quickly and more concisely just what the individual wants to express by one’s associations and hence what ought to be dealt with at the moment. One will be able to visualize and predict from seemingly insignificant indications one whole aspect of the individual’s personality, and so can direct one’s attention to the elements to watch for. #RandolphHarris 9 of 20

One’s position would be like that of the internist who, when one learns that an individual is coughing, perspiring at night, and fatigued in the late afternoon, considers the possibility of pulmonary tuberculosis and is guided accordingly in one’s examination. If, for instance, an individual is apologetic in one’s behaviour, is ready to admire the analyst, and reveals self-effacing tendencies in one’s associations, the analyst will visualize all the factors involved in “moving toward” people. One will examine the possibility of this being the individual’s predominant attitude; and if one finds further evidence one will try to work at this from every possible angle. Similarly, is an individual repeatedly talks of experiences in which one felt humiliated, and indicates that one looks upon the analysis in this light, the analyst will know that one has to tackle the individual’s fear of humiliation. And one will select for interpretation that source of the fear which at the time is most accessible. One may be able, for example, to connect it with the individual’s need for affirmation of one’s idealized image, provided parts of the image have already come to awareness. Again, if the individual shows inertia in the analytical situation and talks of feeling doomed, the analyst will have to tackle one’s hopelessness in so far as that is possible at the moment. #RandolphHarris 10 of 20

If this should occur at the very beginning one may be able only to point out its meaning—namely, that the individual has given oneself up. One will then try to convey to one that one’s hopelessness does not spring from a factually hopeless situation but constitutes a problem to be understood and eventually solved. If the hopelessness appears at a later period that analyst maybe able to relate it more specifically to one’s despair of finding a way out of one’s conflicts or of ever measuring up to one’s idealized image. The suggested measures still leave ample room for the analyst’s intuition and for one’s sensitivity to what is going on in the individual. These remain valuable, even indispensable tools which the analyst should strive to develop to one’s utmost. However, the fact that intuition is employed does not mean that the procedure lies merely in the realm of “art” or that it is one where the application of common sense suffices. A knowledge of the neurotic character structure makes the deductions based upon it strictly scientific and enables the analyst to conduct the analysis in an exact and responsible fashion. Nevertheless, because of the infinite individual variations in the structure, the analyst can sometimes proceed only by trial and error. #RandolphHarris 11 of 20

When I speak of error I do not refer to such gross mistakes as imputing motivations that are alien to the individual or a failure to grasp one’s essential neurotic drives. What I have in mind is the very common error of making interpretations that the individual is not yet ready to assimilate. While gross mistakes are avoidable, the error of making premature interpretations is and always will be unavoidable. We can, however, reach a more speedy recognition of such errors if we are extremely alter to the way in which an individual reacts to an interpretation and are guided accordingly. It seems to me that too much emphasis has been placed on the fact of the individual’s “resistance”—on one’s acceptance or rejection of an interpretation—and too little on exactly what one’s reaction signifies. This is unfortunate, because it is the kind of reaction in all its detail that indicates what has to be worked through before the individual will be ready to handle the problem the analyst has pointed out. However, in contrast, the response of others to the adept’s presence is curiously opposite in kind: with a few, the finer evolved, it is beautifully comforting, exalting, pacifying, and draws their interests to one. However, with many others it acts in reverse. One’s quiet ease puts them at ill-ease; one’s self-possession disturbs them. #RandolphHarris 12 of 20

Either an unpleasant sense of guilt insidiously enters their feelings or one of resentment arises against someone who seems quite unlike other people, and whom they cannot therefore meet on even ground, who arouses their suspicious as being probably a fanatical religious heretic. Jesus tells us in John 4.24 that we must “worship in spirit and in truth.” Worshipping “in truth” means that we come informed by the objective revelation of God’s Word about the great God we serve and the precepts He has spoken. In this sense our worship is governed by what we know and believe of God. The better informed we are, the better we can worship. If we know and have taken to the heart passages like Genesis 1, Psalm 139, Psalm 23, the Book of Job, John 7, John 17, Roman 1-3, Revelation 19—to name a few, the better equipped we will be to worship “in truth.” This knowledge of God through his Word ought to heighten our expectations and instill healthy fear and reverence. As Annie Dillard wrote: “One the whole, I do not find Christians, outside the Catacombs, sufficiently sensible of conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? Or as I suspect, does no one believe a word of it? It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing helmets. #RandolphHarris 13 of 20

“Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake someday and take offense, or the waking god may draw us out to where we can never return.” People, we need to fill ourselves with God’s truth so our worship will be electrified with proper reality! Paul needed grace, but he also needed the thorn of his flesh. Like us, he was susceptible to the temptation of pride, and the thorn was given to check that temptation. In fact, the Greek text, the phrase translated in the New International Version “to keep me from becoming conceited” was repeated by Paul. The King James Version picks up this repetition with the following translation of verse 7: “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.” As if to emphasize the need of the thorn, Paul twice stated the Lord’s purpose in giving it to him. It was to keep pride at bay. Paul was a humble man. He considered himself “less than the least of all God’s people” and the worst of sinners (Ephesians 3.8, 1 Timothy 1.15); yet he knew he was susceptible to pride, given the right circumstances. #RandolphHarris 14 of 20

And, if God has left Paul to himself, the surpassing greatness of the revelations given to him could have been the right circumstances. All of us are susceptible to pride. And pride stands in direct opposition to grace, for “God opposes the proud but gives grace to the humble,” reports James 4.6. Pride is often reflective of a self-righteous attitude. We begin to grow in the Christian life, and we see other believers who are not growing as we are. We are tempted to become proud of our spiritual growth. Or we see some Christians fall before temptation, and instead of being concerned, we become critical because of our own self-righteousness. When I heard a friend—who I considered to be very committed to Christ—was resigned from his Christian organization because he was divorcing his wife for another woman, I remember my reaction. I said to myself, How could he do such a thing? I would never do that. It seemed as if God spoke to me right then: “Oh, would you not? Do not be so confident in yourself.” I was sobered. I realized my “righteous indignation” and disappointment in my friend was accompanied by a sinful attitude of self-righteousness. Pride can manifest itself in very subtle ways. “And it came to pass that the Lord of the vineyard wept, and said unto the servant: What could I have done more for my vineyard? #RandolphHarris 15 of 20

“Behold, I knew that all the fruit of the vineyard, save it were these, had become corrupted. And now these which have once brought forth good fruit have also become corrupted; and now all the trees of my vineyard are good for nothing save it be to be hewn down and cast into the fire. And behold this last, whose branch hath withered away, I did plant in a good spot of ground; yea, even that which was choice unto me above all other parts of the land of my vineyard. And thou beheldest that I also cut down that which cumbered this spot of ground, that I might plant this tree in the stead thereof. And thou beheldest that part thereof brought forth wild fruit; and because I plucked not the branches thereof and cast them into the fire, behold, they have overcome the good branch that it hath withered away. And now, behold, notwithstanding all the care which we have taken of my vineyard, the trees thereof have become corrupted, that they bring forth no good fruit; and these I had hoped to preserve, to have laid up fruit thereof against the season, unto mine own self. However, behold, they have become like unto the wild olive tree, and they are of no worth but to be hewen down and cast into the fire; and it grieveth me that I should lose them. However, what could I have done more in my vineyard? Have I slackened mine hand, that I have not nourished it? #RandolphHarris 16 of 20

“Nay, I have nourished it, and I have digged about it, and I have pruned it, and ii have dunged it; and I have stretched forth mine hand almost all the day long, and the end draweth nigh. And it grieveth me that I should hew down all the trees of my vineyard, and cast them into the fire that they should be burned. Who is it that has corrupted my vineyard? And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? And it came to pass that the Lord of the vineyard said unto the servant: Let us go to and hew down the trees of the vineyard and cast them into the fire, that they shall not cumber the ground of my vineyard, for I have done all. What could I have done more for my vineyard? However, behold, the servant said unto the Lord of the vineyard: Spare it a little longer. And the Lord said: Yea, I will spare it a little longer, for it grieveth me that I should lose the trees of my vineyard. Wherefore, let us take of the branches of these which I have planted in the nethermost parts of my vineyard, and let us graft them into the tree from whence they came. #RandolphHarris 17 of 20

“And let us pluck from the tree those branches whose fruit is most bitter, and graft in the natural branches of the tree in the stead thereof. And this will I do that the tree may not perish, that, perhaps, I may preserve unto myself the roots thereof for mine own purpose. And, behold, the roots of the natural branches of the tree which I planted whithersoever I would are yet alive; wherefore, that I may preserve them also for mine own purpose, I will take of the branches of this tree, and I will graft them in unto them. Yea, I will graft them in unto them. Yea, I will graft in unto them the branches of their mother tree, that I may preserve the roots also unto mine own self, that when they shall be sufficiently strong perhaps they may bring forth good fruit unto me, and I may yet have glory in fruit of my vineyard. And it came to pass that they took from the natural tree which had become wild, and grafted in unto the natural trees, which also had become wild. And they also took of the natural trees which had become wild, and grafted into their mother tree. And the Lord of the vineyard said unto the servant: Plucky not the wild branches from the trees, save it be those which are most bitter; and in them ye shall graft according to that which I have said. And we will nourish again the trees of the vineyard, and we will trim up the branches thereof; and we will pluck from the trees those branches which are ripened, that must perish, and cast them into the fire. #RandolphHarris 18 of 20

“And this I do that, perhaps, the roots thereof may take strength because of their goodness; and because of the change of their goodness; and because of the change of their branches, that the good may overcome the evil. And because that I have preserved the natural branches and the roots thereof, and that I have grafted in the natural branches again into their mother tree, and have preserved the roots of their mother tree, that, perhaps, the trees of my vineyard my bring forth again good fruit; and that I may have joy again in the fruit; and that I may have joy again in the fruit of my vineyard, and, perhaps, that I may rejoice exceedingly that I have preserved the roots and the branches of the first fruit—wherefore, go to, and call servants, that we may labour diligently with our might in the vineyard, that we may prepare the way, that I may bring forth again the natural fruit which natural fruit is good and the most precious above all other fruit,” reports Jacob 5.41-61. May Thy spotless Body be the means of my life, and Thy holy Blood of cleansing and remission of my sins. Heavenly Father, Thou hast revealed to me myself as a mass of sin, and Thyself as the fullness of goodness, with strength enough to succour me, wisdom enough to guide me, mercy enough to quicken me, love enough to satisfy me. #RandolphHarris 19 of 20

Thou hast shown me that because Thou art mine I can live by Thy life, be strong in Thy strength, be guided by Thy wisdom; and so I can pitch my thoughts and heart in Thee. This is the exchange of wonderful love—for me to have Thee for myself, and for Thee to have me, and to give me Thyself. There is in Thee all fullness of the good I need, and the fullness of all grace to draw me to Thyself, who, else, could never have come. However, having come, I must cleave to thee, be knit to thee, always seek thee. There is none all good as Thou art; with Thee I can live without other things, for Thou art God all-sufficient, and the glory, peace, rest, joy of the World is creaturely, perishing things in comparison with Thee. Help me to know that one who hopes for nothing but Thee, and for all things only for Thee, hopes truly, and that I must place all my happiness in holiness, if I hope to be filled with all grace. Convince me that I can have no peace at death, nor hope that I should go to Christ, unless I intend to do His will and have His fulness while I live. Thou hast given us, O Lord, sanctification by the Communion of the most holy Body and precious Blood of Thine Only-begotten Son; grant us the grace and gift of Thy Holy Spirit, and keep us unreproved in life, and lead us on to the perfect adoption and redemption, and the eternal joys to come. #RandolphHarris 20 of 20

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Stumped on how to keep your kids entertained now that school is out? Check out today’s blog post for some fun, easy ideas for fun all summer long! 🌞 Link in bio. https://cresleigh.com/blog/

We thank Thee, loving Master, Benefactor of our souls, for having this say admitted us to Thy Heavenly and immortal Mysteries. Please Guide our path aright; establish us in Thy fear; please watch over our life; please make safe our goings.
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Know Your Prices, Keep Smiling, Create an Alarm–There is More than One Way to Arrive at a Redemption from Phoniness!

June 4, 2020 12:50 am

The doctrine that maintains that what I cannot have I must teach myself not to desire; that a desire eliminated or successfully resisted, is as good as a desire satisfied, seems to me a sublime form of the doctrine of sour grapes: What I cannot be sure of, I cannot truly want. Complex modern democratic societies the Second World War face the task of securing three public goods. These are legitimacy, economic welfare, and a viable sense of collective identity. These are “goods” in the sense that their attainment is considered worthy and desirable by most members of such societies; furthermore, not attaining one or a combination thereof would cause problems in the functioning of these societies such as to throw them into crises. These goods stand in a complex relation to one another: excessive realization of one such good may be in conflict with may jeopardize the realization of others. For example, economic welfare may be attained at the cost of sacrificing legitimacy by curtailing union rights, by limiting a more rigorous examination of business accounting practices, or by encouraging the unfair use of protectionist state measures. Too great an emphasis on collective identity may come at the cost of marginalized workers and dissidents whose civil and political rights may be impinged upon by a revival of a sense of collective identity. #RandolphHarris 1 of 23

Thus legitimacy claims and collective identity demands, particularly if they take a nationalist tone, may come into conflict. There can also be conflicts between the claims of economic welfare and the demands of collective identity, as when excessive forms of protectionism and nationalism isolate countries in the World economic context, possibly leading to declining standards of living. Conversely, too great an emphasis on economic welfare may undermine a sense of collective identity by increasing competition among social groups and by weakening the claims of political sovereignty vis-à-vis other state. In a well-functioning democratic society the demands of legitimacy, economic welfare, and collective identity ideally exist in some form of equilibrium. The present essay is concerned with one good among others which democratic societies must attain: the good of legitimacy. I am concerned to examine the philosophical foundations of the democratic legitimacy. I will argue that legitimacy in complex democratic societies must be thought to result from the free and unconstrained public deliberation of all about matter of common concern. Thus a public sphere of deliberation about matters of mutual concern is essential to the legitimacy of democratic institutions. #RandolphHarris 2 of 23

Democracy, in my view, is best understood as a model for organizing the collective and public exercise of power in the major institutions of a society on the basis of the principle that decisions affecting the well being of a collectivity can be viewed as the outcome of a procedure of free and reasoned deliberation among individuals considered as moral and political equals. Certainly any definition of essentially contested concepts like democracy, freedom, and justice is never a mere definition; the definition itself already articulates the normative theory that justifies the term. Such is the cause with the preceding definition. My understanding of democracy privileges a deliberative model over other kinds of normative considerations. This is not to imply that economic welfare, institutional efficiency, and cultural stability would not be relevant in judging the adequacy of a normative definition of democracy. Economic welfare claims and collective identity needs must also be satisfied for democracies to function over time. However, the normative basis of democracy as a form of organizing our collective life is neither the fulfillment of economic welfare nor the realization of a stable sense of collective identity. #RandolphHarris 3 of 23

For just as the attainment of certain levels of economic welfare may be compatible with authoritarian political rule, so too antidemocratic regimes may be more successful in assuring a sense of collective identity than democratic ones. The practical rationality embodied in democratic institutions has a culture-transcending validity claim. This form of practical reason has become the collective and anonymous property of cultures, institutions, and traditions as a result of the experiments and experiences, both ancient and modern, with democratic rule over the course of human history. The insights and perhaps illusions resulting from these experiments and experiences are sedimented in diverse constitutions, institutional arrangements, and procedural specifics. When one think through the form of practical rationality at the core of democratic rule, Hegel’s concept of “objective Spirit” (objekiver Geist) appears to me particularly appropriate. The moral life is the perfection of spirit objective—the truth of the subjective and objective spirit itself. The failure of this latter consists—partly in having its freedom immediately in reality, in something external therefore, in a thing—partly in the abstract universality of its goodness. The failure of spirit subjective similarly consists in this, that it is, as against the universal, abstractly self-determinant in its inward individuality. #RandolphHarris 4 of 23

When these two imperfections are suppressed, subjective freedom exists as the covertly and overtly universal rational will, which is sensible of itself and actively disposed in the consciousness of the individual subject, whilst its practical operation and immediate universal actuality at the same time exist as moral usage, manner and custom—where self-conscious liberty has become nature. The consciously free substance, in which the absolute “ought” is no less an “is,” has actuality as the spirit of a nation. The abstract disruption of this spirit singles it out into persons, whose independence it, however, controls and entirely dominates from within. However, the person, as an intelligent being, feels that underlying essence to be one’s own very being—ceases when so minded to be a mere accident of it—looks upon it as one’ absolute final aim. In its actuality one sees not less an achieved present, than somewhat one brings about by one’s action—yet somewhat which without all question is. Thus, without any selective reflection, the person performs one’s duty as one’s own and as something which is; and in this necessity one has oneself and one’s actual freedom. It is the rationality intrinsic to these anonymous yet intelligible rules, procedures and practices that any attempt aiming at the reconstruction of the logic of democracies must focus upon. #RandolphHarris 5 of 23

The more we realize what infinite harm neurotic conflicts inflict on the personality, the more stringent appears the need truly to resolve them. However, since, as we now understand, this cannot be done by rational decision nor by evasion nor by the exertion of will power, how can it be done? There is only one way: the conflicts can be resolved only by changing those conditions within the personality that brought them into being. This is a radical way, and a hard one. In view of the difficulties involved in changing anything within ourselves, it is quite understandable that we should scour the ground for short cuts. Perhaps that is why individuals—and others as well—so often ask: If one sees one’s basic conflict, is that enough? The answer is clearly, no. Even when the analyst—discerning quite early in the analysis just how the individual is divided—is able to help one recognize this split, the insight is of no immediate profit. It may bring a certain relief in that the individual begins o see a tangible reason for one’s troubles instead of simply being lost in a mysterious haze; but one cannot apply it to one’s life. A perception of how one’s divergent parts operate and interfere with one another makes one no les divided. One hears these facts as one hears a strange message; it seems plausible, but one cannot realize its implications for oneself. #RandolphHarris 6 of 23

One is bound to invalidate the facts by manifold unconscious mental reservations. Unconsciously one will insist that the analyst is exaggerating the magnitude of one’s conflicts; that one would be quite all right if it were not for outside circumstances; that love or success would rid one of one’s distress; that one can evade one’s conflicts by keeping away from people; that though it may be true of ordinary folk that they cannot serve two masters, one with one’s unlimited powers of will and intelligence could manage to do so. Or one may feel-again unconsciously—that the analyst is a charlatan or a well-meaning fool, feigning professional cheerfulness; that one ought to know the individual is ruined beyond repair—which means that the individual responds to the analyst’s suggestions with one’s own feelings of hopelessness. Since such mental reservations point to the fact that the individual either clings to one’s particular attempts at solution—these being much more real to one than the conflicts themselves—or that one fundamentally despairs of recovery, all the attempts and all their consequences must be worked through before the basic conflict can profitably be tackled. The search for an easier road has given rise to another questions, lent weight by Dr. Freud’s emphasis on genesis: Is it enough to relate these conflicting drives—once they have been recognized—to their origins and early manifestations in the childhood situation? #RandolphHarris 7 of 23

Again the answer is, no—and again, for the most part, the same reasons apply. Even the most detailed recollection of one’s early experiences gives the individual little beyond a more lenient, ore condoning attitude toward oneself. It in no way make one’s present conflicts any less disrupting. A comprehensive knowledge of early environmental influences and the changes they effected in the child’s personality, though it has little direct therapeutic values, does have a bearing on our inquiry into the conditions under which neurotic conflicts develop. As is generally recognized, this knowledge is also of great prophylactic value. If we know what environmental factors are helpful to a child’s development and what factors delay and limit it, a way is opened to the prevention of the rank growth of neuroses in future generations. It was, after all, the changes in one’s relations with oneself and others that originally brought about the conflicts. Briefly, a child may find oneself in a situation that threatens one’s inner freedom, one’s spontaneity, one’s feeling of security, one’s self-confidence—in short the very core of one’s psychic existence. One feels isolated and helpless, and as a result one’s first attempts to relate oneself to others are determined not by one’s real feelings but by strategic necessities. #RandolphHarris 8 of 23

One cannot simply like or dislike, trust or distrust, express one’s wishes or protest against those of others, but has automatically to devise ways to cope with people and to manipulate them with minimum damage to oneself. The fundamental characteristics that evolve in this way may be summarized as an alienation from the self and others, a feeling of helplessness, a pervasive apprehensiveness, and a hostile tension in one’s human relations that ranges from general wariness to definite hatred. As long as these conditions persist, the neurotic cannot possibly dispense with any of one’s conflicting drives. On the contrary, the inner necessities from which they stem become even more stringent in the course of the neurotic development. The fact that the pseudo solutions increase the disturbance in one’s relations with others and with oneself means that real solutions become less and less attainable. The goal of therapy, therefore, can only be o change the conditions themselves. The neurotic must be helped to retrieve oneself, to become aware of one’s real feelings and wants, to evolve one’s own set of values, and to relate oneself to others on the basis of one’s feelings and convictions. If we could achieve this by some magic, the conflicts would be dispelled without their having even to be touched upon. #RandolphHarris 9 of 23

As there is no magic, we must know what steps have to be taken to being about the desired change. Therapy affords insight and helps the individual grow. It helps makes one more empathic and gives theory more experiential meaning. If affords more faith in one’s understanding life. The real aristocrats among those in therapy are those who have had nervous breakdowns. Everybody else is kind of “square.” Therapy can yield a fuller awareness of the extent to which one has been inauthentic in one’s everyday existence, and some help and encouragement to dare to be genuine in one’s everyday existence. This experience can also be gotten out of a good platonic relationship, probably. There is more than one way to arrive at redemption from phoniness. Such experience can enhance one’s sensitivity to phoniness, to inauthenticity in another person; and it also gives one an opportunity to be a role model of authenticity of others. Now, if you can get this courage to be authentic in some way other than therapy, so much the better; but I suspect it is rather difficult to. There may be some wise seniors who have knocked around a lot, and who have worked in every kind of work—who have cheated, lied, stolen, and sinned. They have paid the consequences of all these things #RandolphHarris 10 of 23

After paying the consequences for their bad behaviour, on their own, they may have realized how they shortchanged themselves. They may have arrived at the authentic way, and can be regarded as natural untrained graduates of a therapeutic program. Since they have been one, they can spot phony. They are experts. They are more expert at phoniness than the others. They can help an individual grope for a way to be more genuine and at the same tie be effective in life. They can help a person realize that one does not have to be destroyed when one is genuine, that one will not inevitably be divorced, fired, or run out of town if one presents oneself as one is In 50 or 60 years, a human may discover authenticity and have some therapeutic capacity. However, a training analysis or bout of therapy may expedite this. The corporate World has a toe and heel, and each performs a different function: one delivers a service, the other collects payment for it. When an organization seeks to create demand for a service and then deliver it, it uses the smile and the soft questioning voice. Behind this delivery display, the organization’s worker is asked to feel sympathy, trust, and good will. On the other hand, when the organization seeks to collect money for what it has sold, its workers may be asked to use a grimace and the raised voice of commands. #RandolphHarris 11 of 23

Behind this collection display of beneficial and comforting emotions and expressions, the worker is asked to feel distrust and sometime positive bad will. Some companies assign the function of debt collecting to outside agencies in order to preserve pleasant and morally satisfying associations with the company name. The builder’s billing department explained: “We use eight or nine collection agencies around the country. No one initiates actions in this office. We prefer that the agency be the bad guy or gal and we be he nice people.” Just over 1 percent of customers do not pay their bills. After solicitations, some 40 percent pay, and 33 percent of that goes to the collection agency. In each kind of display, the problem for the worker becomes how to create and sustain the appropriate feeling. The reason for describing the polar extremes of emotional labour, as represented by a sale agent and the bill collector, is that it can give us a better sense of the great variety of emotional task required by jobs that fall in between. It can help us see how emotional labour distributes itself up and down the social classes and how parents can train children to do the emotional labour required by different jobs. Now this is tremendously important for us today as it has been in the past. Perhaps we are in a time when it is more important that ever. The prospering of God’s cause on Earth depends upon His people thinking well. #RandolphHarris 12 of 23

Today we are apt to downplay or disregard the importance of good thinking to strong faith; and some, disastrously, even regard thinking as opposed to faith. They do not realize that in so doing they are not honoring God, but simply yielding to the deeply anti-intellectualist currents in the New World. They do not realize that they are operating on the same satanic principle that produced the “killing fields” of Cambodia, where those with any sign of education—even the wearing of glasses—were killed on the spot or condemned to starvation and murderous labour. We too easily forget that it is great thinkers who have given direction to the people of Christ in their great moments: Paul, John, Augustine, Luther, Calvin, and Wesley, to name a few. At the head of the list is Jesus Christ Himself, who was and is the most powerful thinker the World has ever known. Logical is a great design of a noble science that allows us to rescue our reasoning powers from their unhappy slavery and darkness; and thus, with all due submission and deference, it offers an humble assistance to divine revelation. Its chief business is to relieve the natural weakness of the mind by some better efforts of nature; it is to diffuse a light over the understanding in our inquiries after truth. And it renders its daily service to wisdom and virtue. #RandolphHarris 13 of 23

Bluntly, to serve God well we must think straight; and crooked thinking, unintentional or not, always favours evil. And when the crooked thinking gets elevated into group orthodoxy, whether religious or secular, there is always, quite literally “hell to pay.” That is, hell will take its portion, as it has repeatedly done in the horrors of the World history. To take the “information” of the Scripture into a mind thinking straight under the direction and empowerment of the Holy Spirit, by contrast, is to place our feet solidly on the high road of spiritual formation under God. “The law of the LORD is perfect, restoring the soul; the testimony of the Lord is sure, making wise the simple. The commandment of the LORD is pure, enlightening the eyes,” reports Psalm 19.7-8. And “Thy word I have treasured in my heart, that I may not sin against Thee,” reports Psalm 119.11. “Thy word is a lamp to my feet, and a light to my path,” reports Psalm 119.105. “I love Thy commandments above gold, yes, above fine gold. Therefore I esteem right all Thy precepts concerning everything,” reports Psalm 119.127-128. “Those who love Thy law have great peace, and nothing causes them to stumble,” reports Psalm 119.165. Worship does not just “happen.” Worship requires careful preparation on the part of minister and congregations. #RandolphHarris 14 of 23

I have experienced both side of this, and I know Sunday morning can be the worst time of the week. It is probably true that couples, especially those with young children, have more disagreements on Sunday morning than on any other day of the week. Sometimes by the time we get to church, worship is an impossibility—unless, perhaps, the sermon is on repentance! The answer to the problem begins Saturday (on Friday night for those who attend church on Saturday) preparation. (Any men who interpret the following as women’s work are wrong. Both husband and wife should share responsibility for the practical and spiritual preparations for the Lord’s Day.) It is advisable that young families have their clothing clean and laid out of Saturday (or Friday) night, and even breakfast be decided upon. The whereabouts of Bibles and lessons should be known, and even better, ought to be collected and ready. There should be an agreed-upon time to get up which leaves plenty of time to get ready for church. Going to bed at a reasonable hour is also a good idea. Spiritually, prayer about the Lord’s Day is essential—prayer for the service, the music, the pastors, one’s family and one’s self. #RandolphHarris 15 of 23

The Puritans understood this well. As one of their great preachers, George Swinnock, quaintly expressed it: Prepare to meet thy God, O Christian! Betake thyself to thy chamber on the Saturday (of Friday) night. The oven of thine heart thus baked, as it were, overnight, would be easily heated the next morning; the fire so well raked up when thou wentest to bed, would be the sooner kindled when thou shouldst rise. If thou wouldst thus leave thy heart with God on the Saturday (or Friday) night, thou shouldst fine it with him in the Lord’s Day morning. On Sunday (or Saturday) everyone needs to get up on time, eat at a set hour, and leave plenty early, ideally after a short time of family prayer asking that God will be glorified and speak to each family member. If you do this, Sunday (or Saturday) worship will ascend to new heights. Next you ought to come expecting to uniquely meet God in corporate worship. Congregational worship makes possible an intensity of devotion which does no as readily come in individual worship. On the tragic level, a mob tends to descend to a much deeper level of cruelty than individuals by themselves. It is also understood that the appreciation and enjoyment of an informed group of music lovers at a symphony is more intense than that of a single listener at home. This holds true for worship as well, because corporate worship provides a context where passion is joyously elevated and God’s Word comes with unique power. #RandolphHarris 16 of 23

“At home in my own house there is no warmth or vigour in me, but in church when the multitude is gathered together, a fire is kindled in my heart and it breaks its way through,” reports Martin Luther. We must come with great expectation—for we will experience just what we expect. Anything may be found in symbol. However, how do we know that what it points to is not itself a more abstract symbol. In order to speak of symbolic knowledge one must delimit the symbolic realm by an unsymbolic statement. Were there no limit to symbolism, there would be no knowledge either. Faith would imply an indefinite progress from symbol to further symbol, without any ultimate encounter with the Unsymbolic. That is, it would be a regress, an acknowledgement of the ultimacy of despair, of the impossibility of making sense out of the human situation, of the universal fallacy of thinking that revelatory situations truly are revelatory, or revelation without content. Some argue that the human intellect is fallen, depraved, darkened, and blinded, and therefore human reason is irrelevant or suspect when it comes to becoming or growing as a Christian. Now, even if this point is granted in the case of evangelizing unbelievers, it does not follow that Christians should not use or cultivate their intellects once they become disciples. Moreover, from the fact that reasoning alone will not bring someone to Christ, it does not follow that we should not persuade or reason with people. #RandolphHarris 17 of 23

Preaching alone will not save people without the Spirit’s work, but will still preach and work on our messages. We should do the same thing with our use of reason in evangelism. This will is fallen and depraved too, but God still commands people to make a choice to believe. The doctrine of total depravity does not mean that the image of God is effaced, that sinners are as evil as they could possibly be, or that the intellect, emotions, and will are gone or completely useless. Rather, total depravity means that the entire person, including the intellect, has been adversely affected by the Fall and is separate from God. The sinner alone cannot extricate oneself from this condition and cannot merit God’s favour or commitment oneself to God on the basis of one’s own righteousness. Further, the entire personality is corrupt but no inoperative, and every aspect of our personality has a natural inclination to fun in ways contrary to God’s ways. However, none of this means that reason, considered itself, is bad. “Behold, my brethren, do ye not remember to have read the words of the prophet Zenos, which he spake unto this house of Israel, saying: Hearken, O ye house of Israel, and hear the words of me, a prophet of the Lord. For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive tree, which a human took and nourished in his vineyard; and it grew, and waxed old, and became to decay. #RandolphHarris 18 of 23

“And it came to pass that the master of the vineyard went forth, and he saw that his olive three began to decay; and he said: I will prune it, and dig about it, and nourish it, that perhaps it may shoot forth young and tender branches, and it perish not. And it came to pass that he pruned it, and digged about it, and nourished it according to its word. And it came to pass that after many days it began to put forth somewhat a little, young and tender branches; but behold, the main top thereof began to perish. And it came to pass that the master of the vineyard saw it, and he said unto his servant: It grieveth me that I should lose this tree; wherefore, go and pluck off those branches which are beginning to wither away, and we will cast them into the fire hat they may be burned. And behold, saith the Lord of the vineyard, I take away many of these young and tender branches, and I will graft them whithersoever I will; and it mattereth not that if it so be that the root of this tree will perish, I may preserve the fruit thereof unto myself; wherefore, I will take these young and tender branches, and I will graft them whithersoever I will. Take thou branches of the wild olive tree, and graft them in, in the stead thereof; and these which I have plucked off I will cast into the fire and burn them, that they may not cumber the ground of my vineyard. #RandolphHarris 19 of 23

“And it came to pass that the servant of the Lord of the vineyard did according to the word of the Lord of the vineyard, and grafted in the branches of the wild olive tree. And the Lord of the vineyard caused that is should be digged about, and pruned, and nourished, saying unto his servants: It grieveth me that I should lose this tree; wherefore, that perhaps I might preserve them unto myself the natural branches of the tree; and also that I may lay up fruit thereof against the season, unto myself; for it grieveth me that I should lose this tree and the fruit thereof. And it came to pass that the Lord of the vineyard went his way, and hid the natural branches of the tame olive tree in the nethermost parts of the vineyard, some in one and some in another, according to his will and pleasure. And it came to pass that a long time passed away, and the Lord of the vineyard said unto his servant: Come, let us go down into the vineyard, that we may labour in the vineyard. And it came to pass that the Lord of the vineyard, and also the servant, went down into the vineyard to labour. And it came to pass that the servant said unto his master: Behold, look here; behold the tree. And it came to pass that the Lord of the vineyard looked and beheld the tree in the which the wild olive branches had been grafted: and it had sprung forth and begun to bear fruit. And he beheld that it was good; and the fruit thereof was like unto the natural fruit. #RandolphHarris 20 of 23

“And he said unto the servant: Behold, the branches of the wild have taken hold of the moisture of the root thereof, that the root thereof hath brought forth much strength; and because of the much strength of the root thereof the wild branches have brought forth tame fruit. Now, if we had not grafted these branches, the tree therefore would have perished. And now, behold, I shall lay up much fruit, which the tree thereof I shall lay up against the season, unto mine own self. And it came to pass that the Lord of the vineyard said unto the servant: Come, le us go to the nethermost part of the vineyard and behold if the natural branches of the tree have not brought forth much fruit also, that I make lay up of the fruit thereof against the season, unto mine own. And it came to pass that they went forth whither the master had hid the natural branches of the tree, and he said unto the servant: Behold these; and he beheld the first that it had brought forth much fruit; and he beheld also that it was good. And he said unto the servant: Take of the fruit thereof, and lay it up against the season, that I may preserve it unto mine own self; for behold, said he, this long time have I nourished it, and it hath brought for much fruit,” reports Jacob 5.1.20. O Taste and see how good the Lord is Alleluia. Bless the Lord in the Heavens, Alleluia. Bless Him in the highest, Alleluia. #RandolphHarris 21 of 23

Bless the Lord, all ye Angels of His, Alleluia. Bless Him, all His host, Alleluia. What blessings or thanksgiving can we offer for this Sacrament? Thee only, O Jesus, do we bless, with the Father and the most Holy Spirit, now and forever. Blessed Creator, Thou hast promised Thy beloved sleep: Please give me restoring rest needful for tomorrow’s toil; if dreams be mine, let them not be tinged with evil. Let Thy Spirit make my time of repose a blessed temple of His holy presence. May my frequent lying down make me familiar with death, the bed I approach remind me of the grace, the eyes I now close picture to me their final closing. Keep me always ready, waiting for admittance to Thy presence. Weaken my attachment to Earthly things. May I hold life loosely in my hand, knowing that I receive it on condition of its surrender; as pain and suffering betoken transitory health, may I not shrink from a death that introduces me to the freshness of eternal youth. I retire this night in full assurance of one day awaking with Thee. All glory for this precious hope; for the gospel of grace, for thine unspeakable gift of Jesus, for the fellowship of the Trinity. Withhold not Thy mercies in the night season; Thy hand never weariness, Thy power needs no repose, Thine eye never sleeps. #RandolphHarris 22 of 23

Help me when I helpless lie, when my conscience accuses me of sin, when my mind is harassed by foreboding thoughts, when my eyes are held awake by person anxieties. Show Thyself to me as the God of all grace, love and power; Thou hast a balm for every wound, a solace for all anguish, a remedy for every pain, a peace for all disquietude. Permit me to commit myself to Thee awake or asleep. “For, as I have often old you before and now say again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on Earthly things. However, our citizenship is in Heaven. And we eagerly await a Saviour from there, the Lord Jesus Christ, who, by the power that enables Him to being everything under his control, will transform our lowly bodies so that they will be like his glorious body, reports Philippians 3.18-21. Chris is administering the Bread of the Saints and the Cup of life for remissions of sins. Thou art Christ our Lord and Saviour, Who wast born of the Virgin Mary. While we receive this most holy Cup, please deliver us from all sin. The Spiritual dispeller of darkness, the Spiritual Father is not only holy Himself but is also an experienced teacher of the way to holiness for others. One who takes upon oneself the task of guiding disciples should possess sure-footed experience gained by years of work with the most varied kinds of apprentices. #RandolphHarris 23 of 23

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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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Humans were Born Free, and Everywhere Humans are in Chains!

May 20, 2020 12:41 am

When people are regarded superficially their differences are accentuated. However, as we understand each other, differences fade and the oneness of humans emerges—the same needs, the same fears, the same struggles, the same desires. Here comes everybody! Education stands firmly as the cornerstone of our great nation. A commitment to education is a commitment to our children and their future. Our children are our most precious resource and we, as citizens and communities, must never forget that the skills and knowledge we provide our children with today will become the foundation of tomorrow. We must make certain that the opportunity for a quality education is available for all children. The dedication and tireless efforts put forth by our educators to enhance the learning process is essential to the growth and prosperity of our communities and our nation. If you lecture upon morality, or political economy, official bodies will be found to make this request to the Government: That henceforth science be taught not only with sole reference to free exchange (to liberty, property, and justice), as has been the case up to the present time, but also, and especially, with reference to the facts of legislation (contrary to liberty, property, and justice) that regulate French industry. #RandolphHarris 1 of 24

That, in public lecterns salaried by the treasury, the professor abstain rigorously from endangering the slightest degree the respect duet to the laws now in force. So that is a law exists that sanctions slavery or monopoly, oppression or plunder, in any form whatever, it must not even be mentioned—for how can it be mentioned without damaging the respect that it inspires? Still further, mortality and political economy must be taught in connection with this law—that is, under the supposition that it must be just, only because it is law. Another effect of this deplorable perversion of the law is that it gives to human passions and to political struggles, and, in general, to politics, properly so called, an exaggerated importance. I could prove this assertion in a thousand ways. However, I shall confine myself, by way of an illustration, to bringing it to bear upon a subject which has of late occupied everybody’s mind: universal suffrage. Whatever may be thought of it by the adepts of the school of Rousseau, which professes to be very far advanced, but which I consider 20 centuries behind, universal suffrage (taking the word in its strictest sense) is not one of those scared strict and rigid doctrines with respect to which examination and doubt are crimes. Serious objections may be made to it. #RandolphHarris 2 of 24

In the first place, the word universal conceals a gross sophism. There are, in France, 67,000,000 inhabitants. To make the right of suffrage universal, 67,000,000 electors should be reckoned. The most extended system reckons only 18,000,000. Approximately 74 percent, then, are excluded. Upon what principle is this exclusion founded? Upon the principle of incapacity. Universal suffrage, then, means: universal suffrage of those who are capable. In point of fact, who are the capable? Are age, gender, and judicial condemnation the only conditions to which incapacity is to be attached? On taking a nearer view of the subject, we may soon perceive the reason why the right of suffrage depends upon the presumption of incapacity; the most extended system differing from the most restricted in the conditions on which this incapacity depends, and which constitutes not a difference in principle, but in degree. This motive is, that the elector does not stipulate for oneself, but for everybody. If, as the republicans of the Greek and Roman tone pretend, the right of suffrage had fallen to the lot of every one at one’s birth, it would be an injustice to adults to prevent women and children from voting. Why were women in the past, and minors currently prevented from voting? Because they are presumed to be incapable. #RandolphHarris 3 of 24

And why is incapacity a reason for exclusion from voting? Because the elector does not reap alone the responsibility of one’s vote; because every vote engages and affects the community at large; because the community has a right to demand some assurances, as regards the acts upon which its well-being and its existence depend. I know what might he said in answer to this. I know what might be objected. However, this is not the place to settle a controversy of this kind. What I wish to observe is that, that this same controversy (in common with the greater part of political questions) that agitates, excites, and unsettles the nations, would lose almost all its importance if the law had always been what it ought to be. In fact, if law were confined to causing all persons, all liberties, and all properties to be respected—if it were merely the organization of individual right and individual defense—if it were the obstacle, the check, the chastisement opposed to all oppression, to all plunder—is it likely that we should dispute much, as citizens, on the subject of the greater or lesser universality of suffrage? Is it likely that it would compromise that greatest of advantages, the public peace? Is it likely that the excluded classes would not quietly wait for their turn? Is it likely that the enfranchised classes would be very jealous of their privileges? And is it not clear, that the interest of all being one and the same, some would act without much inconvenience to others? #RandolphHarris 4 of 24

However, if the fatal principle should come to be introduced, that, under pretense of organization, regulation, protection, or encouragement, the law may take from one party in order to give to another, help itself to the wealth acquired by all the classes that it may increase that of one class, whether that of the agriculturists, the manufacturers, the ship owners, or artist and comedians; then certainly, in this case, there is no class which may not try, and with reason, to place its hand upon the law, that would not demand with fury its right of election and eligibility, and that would overturn society rather than not obtain it. Even beggars and vagabonds will prove to you that they have an incontestable title to it. They will say: “We never buy wine, tobacco, or salt, without paying the tax, and a part of this tax is given by law in perquisites and gratuities to humans who are rich than we are. Others make use of the law to create an artificial rise in the price of bread, land, meat, dairy, fuel, water, iron, or cloth. Since everybody traffic in law for one’s own profit, we should like to do the same. We should like to make it produce the right to assistance, which is the less affluent human’s plunder. To effect this, we ought to be electors and legislators, that we may organize, on a large scale, alms for our own class, as you have organized, on a large scale, protection for yours. #RandolphHarris 5 of 24

“Do not tell us that you will take cause upon yourselves, and throw to us $1,400,000 francs to keep us quiet, like giving us a bone to pick. We have other claims, and, at any rate, we wish to stipulate for ourselves, as other classes have stipulated for themselves!” How is this argument to be answered? Yes, as long as it is admitted that the law may be diverted from its true mission, that it may violate property instead of securing it, everybody will be wanting to manufacture law, either to defend oneself against plunder, or to organize it for one’s own profit. The political question will always be prejudicial, predominant, and absorbing; in a word, there will be fighting around the door of the Legislative Palace. The struggle will be no less furious within it. To be convinced of this, it is hardly necessary to look at what passes in the Chambers in France and England; it is enough to know how the question stands. With this understanding, let us examine the value, the origin, and the tendency of this popular aspiration, which pretends to realize the general good by general plunder. The Socialists say, since the law organizes justice, why should it not organize labour, instruction, and religion? Why? Because it could not organize labour, instruction, and religion, without disorganizing justice. For remember, that law is force, and that consequently the domain of the law cannot properly extend beyond the domain of force. #RandolphHarris 6 of 24

When law and force keep a person within the bounds of justice, they impose nothing upon one but a mere negation. They only oblige one to abstain from doing harm. They violate neither one’s personality, one’s liberty, nor one’s property. They only guard the personality, the liberty, the property of others. They hold themselves on the defensive; they defend the equal right of all. They fulfill a mission whose harmlessness is evident, whose utility is palpable, and whose legitimacy is not to be disputed. This is so true that, as a friend of mine once remarked to me, to say that the aim of the law is to cause justice to reign, is to use an expression that is not rigorously exact. It ought to be said, the aim of the law is to prevent injustice from reigning. In fact, it is not justice that has an existence of its own, it is injustice. The results from the absence of the other. However, when the law, through the medium of its necessary agent—force—imposes a form of labour, a method or a subject of instruction, a creed, or a worship, it is no longer negative; it acts positively upon humans. It substitutes the will of the legislator for their own will, the initiative of the legislator for their own initiative. They have no nee to consult, to compare, or to foresee; the law does all that for them. The intellect is for them a useless encumbrance; they cease to be humans; they lose their personality, their liberty, their property. #RandolphHarris 7 of 24

Try to imagine a form of labour imposed by force, that is not a violation of liberty; a transmission of wealth imposed by force, that is not a violation of property. If you cannot succeed in reconciling this, you are bound to conclude that the law cannot organize labour and industry without organizing injustice. When, from the seclusion of one’s office, a politician takes a view of society, one is struck with the spectacle of inequality that presents itself. One mourns over the sufferings that are the lot of so many of our brethren, sufferings whose aspect is rendered yet more sorrowful by the contrast of luxury and wealth. One ought, perhaps, to task oneself whether such a social state has not been caused by the plunder of ancient times, exercised in the way of conquests; and by plunder of more recent times, effected though the medium of the laws? One ought to ask oneself whether, granting the aspiration of all humans to well-being and improvement, the reign of justice would not suffice to realize the greatest activity of progress, and the greatest amount of equality compatible with that individual responsibility that God has awarded as a just retribution of virtue and vice? One never gives this thought. One’s mind turns towards combinations, arrangements, legal or factitious organization. #RandolphHarris 8 of 24

One seeks the remedy in perpetuating and exaggerating what has produced the evil. For, justice apart, which we have seen is only a negation, is there any one of these legal arrangements that does not contain the principle of plunder? You say, “There are people who have no money,” and you apply to the law. However, the law is not a self-supplied fountain, whence every stream may obtain supplies independently of society. Nothing can enter the public treasury, in favour of one citizen or one class, but what other citizens and other classes have been forced to send to it. If everyone draws from it only the equivalent of what one has contributed to it, your law, it is true, is no plunder, but it does nothing for people who want money—it does not promote equality. It can only be an instrument of plunder. Examine, in the light, the protection of tariffs, subsidies, right to profit, right to labour, right to assistance, free public education, progressive taxation, gratuitousness of credit, social workshops, and you will always find at the bottom legal plunder, organized injustice. You say, “There are people who want knowledge,” and you apply to the law. However, the law is not a torch that sheds light that originates within itself. It extends over a society where there are people who have knowledge, and others who have not; citizens who want to learn, and other who are disposed to teach. #RandolphHarris 9 of 24

The law can only do one of two things; either allow a free operation to this kind of transaction, id est, let this kind of want satisfy itself freely; or else preempt the will of the people in the matter, and take from some of them sufficient to pay professors commissioned to instruct others for free. However, in this second case, there cannot fail to be a violation of liberty and property—legal plunder. You say, “Here are people who are wanting in mortality or religion,” and you apply to the law; but law is force, and need I say how far it is a violent and absurd enterprise to introduce force in these matters? As the result of its systems and of its efforts, it would seem that socialism, notwithstanding all its self-compliancy, can scarcely help perceiving the monster of legal plunder. However, what does it do? It disguises it cleverly from others, and even from itself, under the seductive names of fraternity, solidarity, organization, association. And because we do not ask so much at the hands of the law, because we only ask it for justice, it alleges that we reject fraternity, solidarity, organization, and association; and they brand us with the name of individualists. We can assure them that what we repudiate is not natural organization, but forced organization. It is not free association, but the forms of association that they would impose upon us. It is not spontaneous fraternity, but legal fraternity. It is not providential solidarity, but artificial solidarity, which is only an unjust displacement of responsibility. #RandolphHarris 10 of 24

In any encounter of humans with humans, power is active, the power of the personal radiation, expressed in language and gestures, in the glance of the eye and the sound of the voice, in face and figure and movement, expressed in what one is personally and what one represents socially. Every encounter, whether friendly or hostile, whether benevolent or indifferent, is in some way, unconsciously or consciously, a struggle of power with power. In this struggle decisions are made continuously about the relative power of being, actualized in all those who are involved in the struggle. Creative justice does not deny these encounters and the conflicts implicit in them. For this is the price which must be paid for the creativity of life. Such struggles start in the life of an individual in the moment of one’s conception and go on up to the moment of one’s last breath. They permeate one’s relations to everything and everybody one encounters. Justice is the form in which these struggles lead to ever-changing decision about the power of being in each of the struggling beings. The impression given by this picture, the truth of which can hardly be denied, is the complete dependence of justice in personal encounters on the power of relation between person and person. #RandolphHarris 11 of 24

However, this impression is false because it does not take into consideration that every being which enters the struggle of power with power has already a definite power of being. It is a plant and not a stone, a beast and not a tree, a man and not a dog, a female and not a male. These and innumerable other qualities are given before the struggle in the personal encounter starts and they are the basis for the intrinsic claim for justice, which every being has. However, this claim has a large margin of indefiniteness, rooted in the dynamic side of every power of a being. And it is this undefined element in the power of a being about which new decision are always me. This of course is also the source of all injustice. If the new decision destroy the essential claim of a being, they are unjust. It is not unjust that in the struggle between power and power one of the beings involved shows a superior power of being. The manifestation of this fact is not unjust but creative. However, injustice occurs if in this struggle the superior power uses its power for the reduction or destruction of the inferior power. This can happen in all forms of personal encounters. Most frequent are those forms in which the personal encounter occurs within the frame of an institutional structure and the preservation and growth of the institution gives the pretext for unjust compulsion. #RandolphHarris 12 of 24

There is unjust psychological compulsion in family relations, in educational relations and in all other authority relations. It often happens that parents who look at a young child with an especially severe or angry expression become responsible for a life-long abnormal anxiety of the child. It feels rejected and loses any self-assurance concerning the power and justice of its own being. Its just claims are repressed or transformed into unjust ones, exempli gratia unconscious destructiveness against itself or against others. This, on the other hand, gives the parents a feeling of being resisted or avoided by the child. Their intrinsic claim as parents is not fulfilled either. Authority can, besides its external compulsory power, exercise a psychological compulsion which conflicts with the justice of person-to-person encounters. Here the large problem arises as to whether there is a type of authority which is, by its very nature, unjust, and another one which is by its very nature just. This seems to be the case: there is “authority in principle” and there is “authority in fact.” Authority in principle means that a person has authority by the place one occupies and that one is beyond criticism because of the place. So—to give the most famous example—the Pope as Pope is ultimate authority for every Catholic believer. #RandolphHarris 13 of 24

Thus, the Bible as Bible is ultimate authority for every orthodox Protestant. Thus, the dictator as dictator is ultimate authority in a totalitarian system. Thus, parents are authority for infants and try to remain in this place for ever. So teacher become authorities for pupils without trying to liberate the pupils from their authority. All this “authority in principle” is unjust authority. It disregards the intrinsic claim of group, or, as it is called if it has a manifest center, a social organism. An organism is the more developed and has a greater power of being, the more different elements are united around an acting center. Therefore, humans produce the richest, most universal and most powerful social organisms. However, the individuals who constitute this organism are each independent centers for themselves, and so they can resist the unity of the social organism to which they belong. And there the limits of the analogy between biological and social organism becomes visible. In a biological organism the parts are nothing without the whole to which they belong. This is not the case in social organisms. They destiny of an individual who is separated from the group to which one belongs may be miserable but the separation is not necessarily fatal. #RandolphHarris 14 of 24

The fate of a limb which is cut off from the living organism to which it belongs is in decay. In this sense no human group is an organism in the biological sense. Neither is the family the cell of a quasi-biological organism, nor is the nation something like a biological organism. This statement is politically significant. Those who like to speak of social organisms do it usually with a reactionary tendency. They want to keep dissenting groups in conformity and they use for this purpose biological metaphors in a literal sense. Prussian conservatism and Roman Catholic family glorification agree at this point. However, the individual person is not a limb of a body; one is an ultimate, independent reality, with both personal and social functions. The individual human is a social being, but the society does not create the individual. They are interdependent. Another moral problem is the inability to take a definite stand and the undependability that goes with it. The neurotic rarely takes a stand in accordance with the objective merits of a person, idea, or cause but rather on the basis of one’s own emotional needs. Since these, however, are contradictory, one position can easily be exchanged for another. Hence many neurotics are readily swayed—unconsciously bribed, as it were—by the lure of greater affection, greater prestige, recognition, power, or “freedom.” #RandolphHarris 15 of 24

This applies to all their personal relationships, whether individual or as part of a group. They often cannot commit themselves to a feeling or opinion about another person. Some unsubstantiated gossip may alter their opinion. Some disappointment or sight, or what is felt as such, may be reason enough to drop a “very good friend.” Some difficulty encountered may turn their enthusiasm into listlessness. They may change their religious, political, or scientific views because of some personal attachment or resentment. They may take a stand in a private conversation but give way under the slightest pressure by some authority or group—often without knowing why they changed their opinion or even that they have do so at all. A neurotic may unconsciously avoid obvious wavering by not making up one’s mind in the first place, but “sitting on the fence,” leaving every alternative open. One may rationalize such an attitude by pointing to the actual intricacies of the situation, or one may be determined by a compulsive “fairness.” Unquestionably a genuine striving to be fair is valuable. It is true also that a conscientious wish to be fair makes it harder to take a definite stand in many situations. #RandolphHarris 16 of 24

However, fairness can be a compulsory part of the idealized image, and its function then is to make taking a stand unnecessary, while at the same time allowing the person to feel “anointed” for being above prejudiced struggle. In this case there is a tendency to be indiscriminate in believing that two viewpoints are really not so contradictory, or that in a dispute between two persons there is right on both sides. It is a pseudo objectivity which prevents a person from recognizing the essential issues in any matter. Earlier I mentioned our various list of “do’s and do not’s.” We have looked at some typical “do not’s”: do not go to the beach, do not play pool, do not eat peanut butter. If this list seems humorous to you, you are wondering how anyone could have such unusual notions, consider that your own list could look just as foolish to someone else. However, foolish or not is not the issues. The issue is that God has not appointed any of us to be the Thought Police or other believer. However, what about the “do’s.” By the “do’s” I am thinking particularly of activities I call spiritual disciplines: having regular private devotions, studying the Bible, memorizing Scripture, meeting with a group Bible study, or faithfully attending a weekly prayer meeting. #RandolphHarris 17 of 24

Spiritual disciplines are provided for our good, not for our bondage. “Spiritual disciplines were made for human, not humans for spiritual disciplines,” reports Mark 2.27. We can become just as legalistic about our “do’s” as we can about the “do nots.” In fact, newer believers coming into our fellowship from totally unchristian backgrounds usually do not have many cultural “do nots.” However, the spiritual disciplines are fertile ground for legalistic thinking. They can easily become a performance measurement by which we gauge whether to expect God’s blessing or not. If I have been doing pretty well, having a regular quiet time, studying my Bible, and so on, then I am hopeful about God’s blessing. However, if I have not been doing so well—have not “been faithful” as we say—then, I might as well go back to bed. We get more legalistic about spiritual disciplines with others. We try subtly (or maybe not so subtle) coercion by communicating ever so slightly that a person who is not practicing the same disciplines we are is not “committed.” Or we do not allow a person into our “in” group if he or she is not doing what we do. Again we think God should lead everyone else in spiritual growth as He does us. I do not think we should actively promote spiritual disciplines. They are absolutely necessary for growth in our Christian lives. #RandolphHarris 18 of 24

And since ours is a largely undisciplined age, many believers are losing out on the benefits of those disciplines that could help them grow to maturity in Christ. However, we should promote them as benefits, not as duties. Perhaps we should stop talking about being “faithful” to have a quiet time with God each day, as if we were doing something to earn a reward. It would be better to talk about the privilege of spending time with the God of the Universe and the importance for our own sake of being consistent in the practice. If we are involved in a one-to-one discipling relationship, we must remember Paul’s attitude when he wrote, “Not that we Lord it over your faith, but we work with you for your joy, because it is by faith you stand firm,” reports 2 Corinthians 1.24. In a one-to-one discipling relationship, we are there to serve, not to Lord it over the other person. We should encourage the use of spiritual disciplines and do all we can to help the person succeed in them, but we should never require them as a condition of acceptance—either by God or by us. We must remember that the methods of spiritual disciplines are a means to the end, not the ends themselves. We need to teach grace before commitment, because, as we saw, grace understood and embrace will always lead to commitment. However, commitment required will always lead to legalism. #RandolphHarris 19 of 24

Christ will minister to the Nephites—Nephi foresees the destruction of his people—they will speak from the dust—the Gentiles will build up false churches and secret combinations—the Lord forbids humans to practice priestcrafts. About 559-545 Before Christ. “And after Christ shall have risen from the dead he shall show himself unto you, my children, and my beloved brethren; and the words which he shall speak unto you shall be the law which ye shall do. For behold, I say unto you that I have beheld that many generations shall pass away, and there shall be great wards and contentions among my people. And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that say be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them. Wherefore, all those who are proud, and that do wickedly, the day that cometh shall burn them up, saith the Lord of Hosts, for they shall be as stubble. And they that kill the prophets, and the saints, the depths of the Earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. #RandolphHarris 20 of 24

“And they shall be visited with thunderings, and listenings, and Earthquakes, and all manner of destructions, for the fire of the anger of the Lord shall be kindled against them, and they shall be as stubble, and the day that cometh shall consume them, saith the Lord of Hosts. O the pain, and the anguish of my soul for the loss of the slain of my people! For I, Nephi, have seen it, and it well nigh consumeth me before the presence of the Lord; but I must cry unto my God: They ways are just. However, behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish. However, the Son of Righteousness shall appear unto them; and he shall heal them, and they shall have peace with him, until three generations shall have passed away, and many of the fourth generation shall have passed away in righteousness. And when thee things have passed away a speedy destruction cometh unto my people; for, notwithstanding the pains of my soul, I have seen it; wherefore, I know that it shall come to pass; and they sell themselves for naught; for, the reward of their pride and their foolishness they shall reap destruction; for because they yield unto the devil and choose works of darkness rather than light, therefore they must go down to hell. #RandolphHarris 21 of 24

“For the Spirit of the Lord will not always strive with a human. And when the Spirit ceaseth to strive with a human then cometh speedy destruction, and this grieveth my soul. And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God. And that he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles the children of humans according to their faith. However, behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of humans. After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayer of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten,” reports 2 Nephi 26.1-15. #RandolphHarris 22 of 24

We beseech Thee, O Lord, please let the earnest desire of Thine obedient people move Thy pity, and let their faithful supplication obtain Thy mercy; that what they cannot claim by merits they may receive by the abundance of Thy pardon; through Jesus Christ our Lord. Great God, in public and private, in sanctuary and home, may my life be steeped in prayer, filled with the spirit of grace and supplication, each prayer perfumed with the incense of atoning blood. Please help me, please defend me, until from praying ground I pass to the realm of unceasing praise. Urged by my need, invited by Thy promises, called by Thy Spirit, I enter Thy presence, worshipping Thee with Godly fear, awed by Thy majesty, greatness, glory, but encourage by Thy love. I am all poverty as well as all guilt, having nothing of my own with which to repay Thee, but I bring Jesus to Thee in the arms of faith, pleading his righteousness to offset my iniquities, rejoicing that he will weigh down the scales for me, and satisfy Thy justice. I bless Thee that great sin draws out great grace, that, although the least sin deserves infinite punishment because done against an infinite God, yet there is mercy for me, for where guilty is most terrible, there Thy mercy in Christ is most free and deep. #RandolphHarris 23 of 24

Please bless me by revealing to me more of his saving merits, by causing Thy goodness to pass before me, by speaking peace to my contrite heart; strengthen me to give Thee no rest until Christ shall reign supreme within me, in every thought, word, and deed, in a faith that purifies the heart, overcomes the World, works by love, fastens me to Thee, and ever clings to the cross. O God of Heavenly powers, Who givest more than we ask or deserve; please grant, we beseech Thee, that what we cannot have by reliance on our own deserts may be granted to us by Thy mercy; through Jesus Christ our Lord. May Thy perpetual gifts, O Lord, be confirmed to Thy faithful servants, that in receiving them they may seek Thee, and in seeking Thee may endlessly receive them; through Jesus Christ our Lord. Bless, O Lord, Thy family in Heavenly places, and fill them with Thy spiritual gifts; grant them love, joy, peace, patience, goodness, gentleness, hope, faith, chastity; that being replenished with all Thy gifts, they may attain their desires of coming safe unto Thee; through our Lord. Take away from us, we beseech Thee, O Lord, all our iniquities, and the spirit of pride and arrogance, which Thou resistest, and fill us with the spirit of fear, and give us a contrite and humbled heart, which Thou dost not despise,–that we may be enabled with pure minds to enter into the Holy of Holies; through Jesus Christ our Lord. #RandolphHarris 24 of 24

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We Have Seen Better Days–Is this the Man That Made the Earth to Tremble, that Did Shake Kingdoms?

May 18, 2020 3:31 am

Through education, we have the ability to change and improve the World in which we live. By touching the lives of students, outstanding educators make the future brighter for all of us. If it be true that, in ages of equality, humans readily adopt the notion of a great central power, it cannot be doubted on the other hand that their habits and sentiments predispose them to recognise such a power and give it their support. Humans connect the greatness of their idea of unity with means, God with ends; hence this idea of greatness, as humans conceive it, leads us into infinite littleness. To compel all humans to follow the same course toward the same objects is a human notion;–to introduce infinite variety of actions, but so combined that all these acts lead by a multitude of different courses to the accomplishment of one great design, is a conception of the Deity. The human idea of unity is almost always barren; the divine idea pregnant with abundant results. Humans think they manifest their greatness by simplifying the means they use; but it is the purpose of God which is simple—His means are infinitely varied. As the humans who inhabit democratic countries have no superiors, no inferiors, and no habitual or necessary partners in their undertakings, they readily fall back upon themselves and consider themselves as being apart. I had occasion to point this out at considerable length in treating of individualism. #RandolphHarris 1 of 21

Hence such humans can never, without an effort, tear themselves from their private affairs to engage in public business; their natural bias leads them to abandon the latter to sole visible and permanent representatives of the interest of the community, that is to say, to the State. Not only are they naturally wanting in a taste for public business, but they have frequently no time to attend to it. Private life is so busy in democratic periods, so excited, so fully of wishes and of work, that hardly any energy or leisure remains to each individual for public life. I am the last person to content that these propensities are unconquerable, since my chief object in writing this essay is to combat them. I only maintain that at the present day a secret power is fostering them in the human heart, and that is they are not checked they will wholly overgrow it. I have also had occasion to show how the increasing love of well-being, and the fluctuating character of property, cause democratic nations to dread all violent disturbance. The love of public tranquility is frequently the only passion which these nations retain, and it becomes more active and powerful among them in proportion as all other passions droop and die. This naturally disposes the members of the community constantly to give or to surrender additional rights to the central power, which alone seems to be interested n defending them by the same means that it uses to defend itself. #RandolphHarris 2 of 21

As in ages of equality no human is compelled to lend one’s assistance to one’s fellow-humans, and none has any right to expect much support from them, every one is at once independent and powerless. These two conditions, which must never be either separately considered or confounded together, inspire the citizen of a democratic country with very contrary propensities. One’s independence fills one with self-reliance and pride among one’s equals; one’s debility makes one feel from time to time the want of some outward assistance, which one cannot expect from any of them, because they are all impotent and unsympathizing. In this predicament one naturally turns one’s eyes to that imposing power which alone rises above the level of universal depression. Of that power one wants and especially one’s desires continually remind one, until one ultimately views it as the sole and necessary support of one’s own weakness. In democratic communities nothing but the central power has any stability in its position or any permanence it its undertakings. All the members of society are in ceaseless stir and transformation. Now it is in the nature of all governments to seek constantly to enlarge their sphere of action: hence it is almost impossible that such a government should not ultimately succeed, because it acts with a fixed principle and a constant will, upon, humans, whose position, whose notions, and whose desires are in continual vacillation. #RandolphHarris 3 of 21

It frequently happens that the members of the community promote the influence of the central power without intending it. Democratic age are periods of experiments, innovation, and adventure. At such times there are always a multitude of people engaged in difficult or novel undertakings, which they follow alone, without caring for their fellow-humans. Such persons may be ready to admit, as a general principle, that the public authority ought not to interfere in private concerns; but, by an exception to that rule, each of them craves for its assistance in the particular concern on which one is engaged, and seeks to draw upon the influence of the government for one’s own benefit, though one would restrict it on all other occasions. If a large number of people apply this particular exception to a great variety of different purposes, the sphere of the central power extends insensibly in all directions, although each f them wishes it to be circumscribed. Thus a democratic government increases its power simply by the fact of its permanence. Time is on its side; every incident befriends it; the passions of individuals unconsciously promote it; and it may be asserted, that the older a democratic community is, the more centralized will its government become. #RandolphHarris 4 of 21

This may ore completely explain what frequently takes place in democratic countries, where the very people who are so impatient of superiors patiently submit to a master, exhibiting at once their pride and their servility. The hatred which people bear to privilege increases in proportion as privileges become more scarce and less considerable, so that democratic passions would seem to burn most fiercely at the very time when they have least fuel. I have already given the reason of this phenomenon. When all conditions are unequal, no inequality is so great as to offend the eye; whereas the slightest dissimilarity is odious in the midst of genera uniformity: the more complete is this uniformity, the more insupportable does the sight of such a difference become. Hence it is natural that the love of equality should constantly increase together with equality itself, and that it should grow by what it feeds upon. This never-dying, ever-kindling hatred, which sets a democratic people against the smallest privileges, is peculiarity favourable to the gradual concentration of all political rights in the hands of the representative of the state alone. The sovereign, being necessarily and incontestably above all the citizens, excites not their envy, and each of them thinks that one strips one’s equals of the prerogative which one concedes to the crown. #RandolphHarris 5 of 21

The human of a democratic age is extremely reluctant to obey one’s neighbour who is one’s equal; one refuses to acknowledge in such a person ability superior to one’s own; one mistrust one’s justice, and is jealous of power; one fears and one contemns one; and one loves continually to remind one of the common dependence in which both of them stand to the same master. Every central power which follows its natural tendencies courts and encourages the principle of equality; for equality singularly facilitates, extends, and secures the influence of a central power. In like manner it may be said that every central government worships uniformity: uniformity relives it from inquiry into an infinite number of small details which must be attended to if rules were to be adapted to humans, instead of indiscriminately subjecting humans to rules: this the government likes what the citizens like, and naturally hates what they hate. These common sentiments, which, in democratic nations, constantly unite the sovereign and every member of the community in one in the same pardoned for the sake of its tastes; public confidence is only reluctantly withdrawn in the midst even of its excesses and its errors, and it is restored at the first call. Democratic nations often hate those in whose hands the central power is vested; but they always love that power itself. #RandolphHarris 6 of 21

Thus, by two separate paths, I have reached the same conclusion. I have shown that the principle of equality suggests to people the notion of a sole, uniform, and strong government: I have now shown that the principle of equality imparts to them a taste for it. To governments of this kind the nations of our age are therefore tending. They are drawn thither by the natural inclination of mind and heart; and in order to reach that result, it is enough that they do not check themselves in their course. I am of opinion, that, in the democratic ages which are opening upon us, individual independence and local liberties will ever be the produce of artificial contrivance; that centralization will be the natural form of government. A democratic people is not only led by its own tastes to centralize its government, but the passions of all the humans by whom it is governed constantly urge it in the same direction. It may easily be foreseen that almost all the able and ambitious members of a democratic community will labour without ceasing to extend the powers of government, because they all hope at some time or other to wield those powers. It is a waste of time to attempt to prove to them that extreme centralization may be injurious to the State, since they are centralizing for their own benefit. #RandolphHarris 7 of 21

Among the public people of democracies there are hardly any but humans of great disinterestedness or extreme mediocrity who seek to oppose the centralization of government: the former are scarce, the latter powerless. Justice as proportional justice cannot fulfill the quest implied in a concrete situation, but love can. One should never say that love’s work starts where the work of justice ends. For love shows what is just in the concrete situation. Nothing is more false than to say to somebody: since I love you and you love me, I do not need to get justice from you or you from me, for love eliminates the need for justice. Such language is used by people who want to avoid the obligations which are connected with justice. It is said by tyrannical rulers to their subjects and by tyrannical parents to their children. And even if they do not say it, they act accordingly. It is a clever way of trying to escape the responsibility and the self-restriction demanded by justice. Often, the love which supposedly transcends justice is nothing more than an emotional outburst of self-surrender, alternating with emotional outburst of hostility. Therefore it is false to say: Loves gives what justice cannot give; love drives to a self-surrender which is beyond the demand of justice. There is much self-surrender which the demand of proportional justice, exempli gratia death for a cause on which one’s own existence depends. #RandolphHarris 8 of 21

However, there are other kinds of self-surrender which are not demanded by proportional justice. They are demanded by love. However, if they are demanded by love they are demanded by creative justice. For the creative element in justice is love. Love, in this respect, has the same relation to justice which revelation has to reason. And this is not an accidental analogy. It is rooted in the nature of both revelation and love. Both of them transcend the rational norm without destroying it. Both of them have an “ecstatic element.” Love in some of its expressions, exempli gratia in which Paul gives in Cor. Xiii can be called justice in ecstasy, as revelation can be called reason in ecstasy. This also is confirmed by Paul when he derives both revelatory experiences and the working of love from the divine spirit. And as revelation does not give additional information in the realm where cognitive reason decides, so love does not drive to additional acts in the realm where practical reason decides. Both give another dimension to reason, revelation to cognitive reason, love to practical reason. Neither of them denies that to which it gives the dimensions of depth, namely to reason. As revelation does not contradict the structures of cognitive reason (otherwise revelation could not be received), so love does not contradict justice (otherwise it could not be actualized). This consideration points to the dependence of the whole realm of moral action on the presence of the Spiritual power. #RandolphHarris 9 of 21

The relation of justice to love in personal encounters can adequately be described through three functions of creative justice, namely, listening, giving, forgiving. In none of them does love do more than justice demands, but in each of them love recognizes what justice demands. In order to know what is just in a person-to-person encounter, love listens. It is its first task to listen. No human relation, especially no intimate one, is possible without mutual listening. Reproaches, reactions, defences may be justified in terms of proportional justice. However, if there were more mutual listening, perhaps they would prove to be unjust. All things and all humans, so to speak, call on us with small or loud voices. They want us to listen, they want us to understand their intrinsic claims, their justice of being. They want justice from us. However, we can give it to them only through the love which listen. Love in its attempt to see what is the other person is by no means irrational. It uses all possible means to penetrate into the dark places of one’s motives and inhibitions. It uses, for example, the tool provided by depth psychology which give unexpected possibilities of discovering the intrinsic claims of a human being. Through it we have learned that human expression can mean something quite different from what they seem or intended to mean. They seem to be aggressive, but what they express may be love, inhibited by shyness. They seem to be sweet and submissive and they are actually symptoms of hostility. #RandolphHarris 10 of 21

Words, well meant, but uttered improperly, may produce in reaction complete injustice. Listening love is the first step to justice in person-to-person encounters. And it has also a function in encounters with living nature and nature generally. However, if we tried to purse the problem of human justice and injustice toward nature, a large new field of inquiry would be opened, too large for our present task and too much in need of references to art and poetry task and too much in need of references to art and poetry for an ontological analysis. The second function of creative justice in personal encounters is giving. It belongs to the right of everyone whom we encounter to demand something from us, at least that even in the most impersonal relations the other one is acknowledged as a person. However, this minimum of giving drives toward a maximum—including possible self-sacrifice if the occasion demands it. If it serves the purpose of reuniting love, giving is an expression of creative justice. It is obvious that under this criterion it may mean the demand to resist and to restrain and to deprive. Here again psychological wisdom can help to do what appears to be the opposite of giving love. Creative justice includes the possibility of sacrificing the other one in one’s existence, though not in one’s being as a person. #RandolphHarris 11 of 21

The third and most paradoxical form in which justice is untied with love is forgiving. Their unity is indicated in the Pauline term: justification by grace. Justification literally means: making just, and it means in the context of Paul’s and Luther’s doctrine to accept as just one who is unjust. Nothing seems to contradict more the idea of justice than this doctrine, and everybody who has pronounced it has been accused of promoting injustice and amorality. It seems to be utterly unjust to declare one who is unjust, just. However, nothing less than this is what has been called the good news in Christian preaching. And nothing less than this is the fulfilment of justice. For it is the only way of reuniting those who are estranged by guilt. Without reconciliation there is no reunion. Forgiving love is the only way of fulfilling the intrinsic claim in every being, namely its claim to be reaccepted into the unity to which it belongs. Creative justice demands that this claim be accepted and that one be accepted who is unacceptable in terms of proportional justice. In accepting one into the unity of forgiveness, love exposes both the acknowledged break with justice on one’s side with all its implicit consequences and the claim inherent in one to be declared just and to be made just by reunion. #RandolphHarris 12 of 21

For the most part, “religion” is not equated with the ultimate dynamic of faith, but rather with human’s systematic ambition to give a name to the Unconditioned. This ambition is not only justified; it is also necessary to faith itself. For faith cannot be communicated unless it is couched in language; and language, if it is to be understood, must have a recognizable frame of reference. A system of speech that will express the Unconditioned by pointing to it cannot be purely intellectualistic. Faith as being ultimately concerned is a centered act of the whole personality. If one of the functions which constitute the totality of the personality is partly or completely identified with faith, the meaning of faith is distorted. An intellectualistic bias makes faith into an act of intellectual, unconditional belief in a set of supposedly revealed, or at least infallible, statements; this distortion forgets that faith is not knowledge, but beyond knowledge. A voluntaristic overemphasis makes faith into a product of the will-to-believe; but no command to believe and no will to believe can create faith. Finite humans cannot produce the certainty which belongs to faith. Finally, there are emotionalistic distortions where faith is a matter of merely subjective emotions, without a content to be known and a demand to be obeyed. #RandolphHarris 13 of 21

A safe course avoiding these pitfalls must be charted. The concrete content of faith, the linguistic expression of the Unconditioned, is neither mere knowledge, nor mere will to believe or mere feeling. Connected with all three, it lies deeper than any. Yet only the rational faculties can provide a distinct knowledge of anything. One must then conclude that, although it is intellectual, the process of tacking a name on the Unconditioned cannot aim at a distinct knowledge. All it can do is to devise adequate symbols and myths. The symbols and myths must be related to the elaborate conception of Revelation. No concrete content of faith is human-made in the ordinary sense of the terms. One cannot invent symbols of the infinite; none can be produced intentionally. No poet can purposely set oneself the task of elaborating a new symbolic of the Absolute. Rather, symbols are provided along with human’s perceptions of the Unconditional. Those elements of the concrete Universe that were present to one’s consciousness, or even to one’s unconscious, within the situation where one identified oneself with an unconditional concern, may all become for one adequate symbols of faith. In order to be meaningful to a collective unconscious of the group in which they appear. The peculiar experience in which the ground of being (the Unconditional) is reached any potential symbols of it are provided by revelation. #RandolphHarris 14 of 21

The congeries of elements that contribute to this experience form a revelatory situation, a revelatory event, a constellation of revelatory character. A revelatory event, since it is an event, can be studied historically. It is dated and located. Yet there is no new revelation with each new revelatory event: always and everywhere there is only the one revelation, namely the manifestation of the depths of being. What strikes humans as a new revelation actually is a new awakening. Thus understood, revelation is the manifestation of what concerns us ultimately. Negatively, it opens our eyes to the abysmal element in the ground of being; it lays bare the fact that, though we are, we might not have been; this threat of non-being, or shock of non-being, is a necessary element in revelation. Apart from it one cannot reach ultimacy, for ultimacy faces us precisely when every conditioned element of being has been discarded. What remains is then, seen from the dark night, non-being, abyss. However, a revelation that would end there would foster despair, not faith. Faith is sparked wen revelation shows the beneficial sides of the mystery of being: as ground and not only as abyss. The correlation of abyss and ground in revelation nevertheless show how near despair may be to faith. The hell of despair is the strange work that love odes within us in order to open us up for its own work, justification of one who is unjust. #RandolphHarris 15 of 21

A revelatory situation always has two side both of which escape the ordinary superficial structure of life. We are now touching the rock bottom of being-itself. We are at the parting of nothingness and being. What then takes place is no longer simply an event; it is a miracle! And what is experiences is no mere experience; it is ecstasy. Ecstasy is the state of mind in which reason is beyond itself, that is, beyond its subject-object structure. The mind then is thrown out of its normal balance, shaken in its structure. Reason reaches its boundary line, is thrown upon itself, and then is driven again to its extreme situation. What is then known is known as the Unconditional; it escapes all the conditions of common human knowledge and experience, since it underlies all of them and gives them the power to be. If inspiration is the same for the cognitive quality of the ecstatic experience, it cannot mediate knowledge of finite objects or relations. It does not add anything to the complex of knowledge which is determined by the subject-object structure of reason. Inspiration opens a new dimension of knowledge, the dimension of understanding in relation to our ultimate concern and to the mystery of being. #RandolphHarris 16 of 21

Israel will be gathered and will enjoy millennial rest—Lucifer was cast out of Heaven for rebellion—Israel will triumph over Babylon (the World)—Compare Isaiah 14. About 559-545 Before Christ. “For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob. And the people shall take them and bring them to their place; yea, from far unto the ends of the Earth; and they shall return to their lands of promise. And the house of Israel shall possess them, and the land of the Lord shall be for servants and handmaids; and they shall take them captives unto whom they were captives; and they shall rule over their oppressors. And it shall come to pass in that day that Lord shall give thee rest, from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve. And it shall come to pass in that day, that thou shalt take up this proverb against the kind of Babylon, and say: How hath the oppressor creased, the golden city ceased! The Lord hath broken the staff of the wicked, the scepter of the rulers. One who smote the people in wrath with a continual stroke, one that ruled the nations in anger, is persecuted, and none hindereth. The whole Earth is at rest, and is quiet; they break forth into singing. #RandolphHarris 17 of 21

“Yea, the fir trees rejoice at thee, and also the cedars of Lebanon, saying: Since thou art laid down no feller is come up against us. Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the Earth; it hath raised up from their thrones all the kinds of the nations. All they shall speak and say unto thee: Art thou also become weak as we? Art thou become like unto us? Thy pomp is brought down to the grave; the noise of thy viols is not heard; the worm is spread under thee, and the worms cover thee. How art thou fallen from Heaven, O Lucifer, son of the morning! Art thou cut own to the ground, which did weaken the nations! For thou hast said in thy heart: I will ascend into Heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the aides of the north; I will ascend above the heights of the clouds; I will be like the Most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and shall consider thee, and shall say: Is this the man that made the Earth to tremble, that did shake kingdoms? And made the World as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners? All the kings of the nations, yea, all of them, lie in glory, every one of them in his own house. #RandolphHarris 18 of 21

“However, thou art cast out of thy grave like an abominable branch, and the remnant of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under feet. Thou shalt not be joined with them in burial, because thou hast destroyed thy land and slain thy people; the seed of evil-doers shall never be renowned. Prepare slaughter for his children for the iniquities of the fathers, that they do not rise, nor possess the land, nor sill the face of the World with cities. For I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord. I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts. The Lord of Hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; and as I have purposes, so shall I stand—that I will bring the Assyrian in my land, and upon my mountains tread him under foot; then shall his yoke burden depart from off their shoulders. This is the purpose that is purposes upon the whole Earth; and this is the hand that is stretched out upon all nations. For the Lord of Hosts hath purposes, and who shall disannul? And his hand is stretched out, and who shall turn it back? #RandolphHarris 19 of 21

“In the year that king Ahaz died was this burden. Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken; for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. And the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry, O city; thou, whole Palestina, art dissolved; for there shall come from the north a smoke, and none shall be alone in one’s appointed ties. What shall then answer the messengers of the nations? That the Lord hath founded Zion, and the poor of his people shall trust in it,” 2 Nephi 24.1-32. LORD and Master, Jesus Christ, Co-eternal Word of the Father, made like us in all but sin, for the salvation of our race: enable us to be not only hearers of Thine oracles, but also doers of the word, and to bring forth good fruit, thirty-fold and an hundred-fold, that we may attain the kingdom of Heaven: and speedily may Thy compassion overtake us; for in Thee are our glad tidings, O Saviour and Guardian of our souls and bodies, and to Thee we ascribe all glory. O LORD, in prayer I launch far out into the eternal World, and on that broad ocean my soul triumphs over all evils on the shoes of mortality. Time, with its gay amusements and cruel disappointments, never appears so inconsiderate as then. #RandolphHarris 20 of 21

In prayer I see myself as nothing; I find my heart going after Thee with intensity, and long with vehement thirst to live to Thee. Blessed be the strong gales of the Spirit that speed me on the way to the New Jerusalem. In prayer all things where below vanish, and nothing seems important but holiness of heart and the salvation of others. In prayer all my Worldly cares, fears, anxieties disappear, and are of as little significance as a puff of wind. In prayer my soul inwardly exults with lively thoughts at what thou art doing for Thy church, and I long that Thou shouldest get Thyself a great name from sinners returning to Zion. In prayer I am lifted above the frowns and flatteries of life, and tastes of Heavenly joys; entering into the World I can give myself to Thee with all my heart, to be Thine forever. In prayer I can place all my concerns in Thy hands, to be entirely at Thy disposal, having no will or interests of my own. In prayer I can intercede for my friends, ministers, sinners, the church, Thy kingdom to come, with greatest freedom, ardent hopes, as a son to his father, as a lover to the beloved. Please help me to be all prayer and never to cease praying. “Do not let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith, and in purity. Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching,” reports 1 Timothy 4.11. #RandolphHarris 21 of 21

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Wonders are Many, and None is More Wonderful than Humanity!

May 15, 2020 1:09 am

Most people are mirrors, reflecting the moods and emotions of the times; few are windows, bringing light to bear on the dark corners where troubles fester. The whole purpose of education is to turn mirrors into windows. The social self is the image we think other people have of us, and the way we ourselves present to other people because of this view. One problem is that, in order to project this image, we may sometimes feel compelled to do or say things we do not really feel. This can turn into a sort of game that keeps us from really communicating with people. So-called satellite relationships may be formed by either partner, and this often causes great pain as well as enriching growth. Satellite relationships means a close secondary relationship outside the marriage which may or may not involve pleasure of the flesh, but which is valued for itself. It seems much preferable to such terms as “extramarital pleasures of the flesh” or “an affair” or “mistress” or “lover.” When two persons in a partnership learn to look upon each other as separate persons, with separate as well as mutual interests and needs, they are likely to discover that outside relationships are one of those needs. And when that outside relationship involves the possibility of intimacy involving pleasures of the flesh, it poses problems for the primary partners. #RandolphHarris 1 of 19

Larke, for example, gives her partner Radley, the freedom to date other women, and knows that the dating can lead to pleasures of the flesh. Intellectually this has her full approval, but her emotional lag behind this logical stance. She is often jealous and hurt, yet also feels confirmed by the fact that Radley always prefers her, returns to her. I often observe in encounter groups, or groups where couples are involved, the beginning development of such satellite relationships. An emotional, volatile wife who is resentful of her husband’s compulsive dedication to his research forms a new relationship with another man in the group. He is playful, which her husband is not. He is feelingful and expressive of emotions, qualities lacking in her husband. The relationship becomes very close. The woman is very open with both her husband and her new-found love about her excitement and satisfaction in the new alliance, and also the confusion and conflict it generates in her. Her husband had a great many good qualities, and she feels disloyal to him, but–. As for her researcher-husband, who has described himself in the group as being without feelings, he discovers a depth of jealousy and anger in himself that frightens him. He is suffering intensely. He and his wife talk and talk, sometimes bitterly, sometimes caringly, at times really understanding one another, at other times experiencing nothing but anger. #RandolphHarris 2 of 19

Because of all of this was so much in the open, the group and I were a part of the situation. We could not help but observe the sharp swings in mood between husband and wife, the alternating closeness and distancing in the satellite relationship. Different members of the group listened understandingly to all three members f the triangle, especially to the pain and anger and conflict experienced by the wife and her husband. As the group experience came to an end, I wondered whether a person-centered approach would be responsible for breaking up a marriage which, with all its flaws, had lasted for many years. It is a heavy question to ponder. Months later a member of the group told me of a letter she had received from the wife. Their marriage, she said, had never been better. They were talking with each other in ways they had never done before, sharing feelings they would previously have hidden. The marriage had more value, to each of them, than in all its previous years. The dynamics of their marriage has drastically changed. Previously the hard-working, achieving husband cared for and looked after the woman he regarded as overemotional and needing restraint. Meanwhile his wife resented his dedication to his work, felt unfulfilled, regarded herself as definitely his inferior. Now it has come much closer to being a partnership of equals. #RandolphHarris 3 of 19

This is a pattern I have observed on numerous occasions. There is no doubt in my mind that when partnerships are exposed to a person-centered approach satellite relationship become more likely. Individuals—both men and women—discover that it is possible to feel love for more than one person at a time. One or both may experience a second love, outside of their primary relationship. This nearly always leads to jealousy, pain, and fear and loss. Yet that crisis can be lived through with a consequent enrichment of the partnership. The core of the problem is jealousy, and the depth of its roots. Jealousy characterizes the relationship in which one seeks more power than love. Many do not believe that jealousy has any place in open marriage. The frequency of jealousy has made me wonder whether it is simply the result of cultural conditioning, in which case it might disappear in a generation or two, or whether it has some basic biological foundation, like the territoriality that we find in animals, birds, and ourselves. There is evidence in the lives of many couples to indicate that feelings of jealousy can be modified and worked through, though not without feelings of hurt. To the extent that jealousy is made up of a sense of possessiveness, any alteration in that feeling makes a profound difference in the politics of the marriage relationship. #RandolphHarris 4 of 19

Feelings of jealousy can also be modified and worked through to the degree that each partner becomes truly a free agent, then the relationship only has permanence if the partners are committed to each other, are in good communication with each other, accept themselves as separate persons, and live together as persons, not roles. This is a new and mature kind of relationship toward which many couples are striving. One woman, speaking out of her own personal experience in her marriage and also a counselor, expresses a point of view full of person-centered wisdom: “I think that there is one essential condition for living through the crises and enriching the relationship. It is the ability to believe that you have the right to experience what you are experiencing, and that you do not need the permission of your partner to do it. At the same time, you care enough for your partner to stay with him while he is having his feelings, and listen to them without feeling overresponsible and letting them control your behaviour. What I see frequently happening is that the partner who is involved in another relationship feels controlled, guilty, and angry when he is not received fully by his mate. That increases the feeling of threat and abandonment in the other, who becomes more clinging. #RandolphHarris 5 of 19

Pretty soon they are involved in a terrible vicious cycle that is very hard to break. I think the ideal situation is when one can tell the partner: “I need and I owe it to myself to experience this other relationship now. I am hearing your hurt, your jealousy, your fear, your anger; I do not like to receive them, but they are a consequence of the choice I am making, and I love you enough to want to be available to work through them with you. If I decide not to have this other experience it is because I choose to do so, and not because I let you stop me. In that way I will not feel resentful of you, and I will not punish you for my lack of courage in making my choices and being responsible for the consequences.” This is a mature kind of striving for both independence and richness. In general, the characteristics of an impairment of moral integrity are a decrease in sincerity and an increase in egocentricity. It is interesting to note that this connection that in Zen Buddhist writings sincerity is equated with wholeheartedness, pointing to the very conclusion we reach on the basis of clinical observation—namely, that nobody divided within oneself can be wholly sincere. #RandolphHarris 6 of 19

Sincerity, that is, not-deceiving, means putting forth one’s whole being, technically known as the whole being in action in which nothing is kept in reserve, nothing is expressed under disguise, nothing goes to waste. When a person lives like this, one is said to be a golden-haired lion; one is a symbol of virility, sincerity, wholeheartedness; one is divinely human. Egocentricity is a moral problem in so far as it entails making others subservient to one’s own needs. Instead of their being regarded and treated as human beings in their own right they come to be merely means to an end. They have to be appeased or liked for the sake of allaying one’s own anxiety; they have to be impressed for the sake of lifting one’s own self-respect; they have to be blamed because one cannot assume responsibility for oneself: they have to be defeated because of one’s own need to triumph, and so on. The particular ways in which these impairments manifest themselves vary with the individual. Most of them have already been dealt with in some other connection and need only be reviewed here in a more systematic fashion. I shall not attempt to be exhaustive. That would be difficult, if for no other reason than that we have not yet discussed sadistic trends and must postpone doing so because they are to be regarded as an end state of neurotic development. #RandolphHarris 7 of 19

Starting with the most obvious, whatever course a neurosis takes, unconscious pretenses are always a factor. Outstanding are the following: The pretense of love. The variety of feelings and strivings that can be covered by the term love or that are subjectively felt as such is astonishing. It may cover parasitic expectations on the part of a person who feels too weak or too empty to live one’s own life. In a more aggressive form it may cover a desire to exploit the partner, to gain through one success, prestige, and power. It may express a need to conquer someone and to triumph over one, or to merge with a partner and live through one, perhaps in a sadistic way. It may mean a need to be admired, and so secure affirmation for one’s idealized image. For the very reason that love in our civilization is so rarely a genuine affection, maltreatment and betrayal abound. We are left with the impression, then, that love turns into contempt, hate, or indifference. However, love does not swing around so easily. That fact is that the feelings and strivings prompting pseudo love eventually come to the surface. Needless to say, this pretense operates in the parent-child relationship and in friendship as well as in pleasures of the flesh. The pretense of goodness, unselfishness, sympathy, and the like is akin to the pretense of love. #RandolphHarris 8 of 19

The pretense of goodness is characteristic of the complaint type and is reinforced by a particular kind of idealized image as well as by the need to blot out all aggressive impulses. The pretense of interest and knowledge is most conspicuous in those who are alienated from their emotions and believe that life can be mastered by intellect alone. They have to pretend that they know everything and are interested in everything. However, it appears also in a more insidious way in persons who seem to be devoted to a particular calling, and without being aware of it use this interest as a steppingstone to success, power, or material advantage. The pretense of honesty and fairness is most frequently found in the aggressive type, especially when one has marked sadistic trends. One sees through the pretenses of love and goodness in others and believes that because one does not subscribe to the common hypocrisies of feigning generosity, patriotism, piety, or whatever, one is particularly honest. Actually one has one’s own hypocrisies of a different order. One’s lack of current prejudices may be a blind and negativistic protest against any traditional values. One’s ability to say no may be not strength but a wish to frustrate others. One’s frankness may be a wish to deride and humiliate. A desire to exploit may be behind the legitimate self-interest to which one confesses. #RandolphHarris 9 of 19

The pretense of suffering must be discussed in greater detail because of the confused views that circulate around it. Analysts who adhere strictly to Dr. Freud’s theories share with the layman the belief that the neurotic wants to feel abused, wants to worry, has a need for punishment. The data supporting the concept that the neurotic wants to suffer are well known. However, the term wants actually covers a variety of intellectual sins. The authors who propound the theory fail to appreciate that the neurotic suffers much more than one knows and that one usually becomes aware of one’s suffering only when one begins to recover. What is even more relevant, they do not seem to understand that suffering from unresolved conflicts is inevitable and entirely independent of one’s persona wishes. If a neurotic lets oneself go to pieces, one certainly does not bring such harm on oneself because one wants it but because inner necessities compel one to do so. If one is self-effacing and offers the other cheek, one—at least unconsciously—hates doing so and despises oneself for it; but one is in such terror of one’s own aggressiveness that one must go to the opposite extreme and let oneself be abused in some way or other. #RandolphHarris 10 of 19

Another characteristic that has contributed to the notion of a propensity for suffering is the tendency to exaggerate or dramatize any affliction. It is true that suffering may be felt and displayed for ulterior motives. It may be a plea for attention or forgiveness; it may be unconsciously used for purposes of exploitation; it may be an expression of repressed vindictiveness and be employed then as a means to exort sanctions. However, in view of the inner constellation, these are the only ways open to the neurotic to achieve certain ends. It is true also that one often lays one’s suffering to false causes and so gives the impression of wallowing in suffering for no good reason. Thus one may be disconsolate and attribute it to one’s being “guilty,” while in reality one suffers from not being one’s idealized image. Or one may feel lost when separated from a loved one, and though one attributes one’s feeling to one’s deep love, in reality—being torn within oneself—one cannot bear living alone. Finally, one may falsify one’s affects and believe that one suffers when actually one is filled with rage. A woman, for instance, may think she is suffering when her lover has not written at the appointed time, but is really angered because she wants things to happen exactly as she expects them or because she feels humiliated at any seeming lack of attention. #RandolphHarris 11 of 19

Suffering, in this case, is unconsciously preferred to recognizing the rage and the neurotic drives responsible for it, and is emphasized because it serves to cover up the duplicity involved in the whole relationship. In none of these instances, however, can it be inferred that the neurotic wants to suffer. What is expressed is an unconscious pretense of suffering. However, the self-actualized has a greater power, and seeks less publicity. It is only if one knows that a mission has to be performed calling for public notice that one is likely to abrogate this rule. Yet, of course, there will be no egoism and no vanity behind the abrogation. Such a prophet is like a bell, calling its hearers to attend the true church within themselves. One’s work is being done within the inner life of hundreds of human beings. One’s altruism is active more often behind the scenes of the World-stage than before its footlights. The masters rarely emerge from their obscurity to positions of influence and prominence but their disciples may and occasionally do. One will be content to plant seed-thoughts, and wait and work patiently, knowing and believing in the inherent power of true ideas to grow in their proper time into mature, fruitful existence. The perfect concentration that reigns within one’s being can have the same effect when deliberately directed upon sensitive and sympathetic minds as the concentration of the burning lens upon dry paper. #RandolphHarris 12 of 19

The devotee can be inspired, exalted, and illumined. Once one has uttered the sacred Word, once one has revealed to humans what they have not been able to know for themselves, one has done one’s work. If it fails to be accepted, if one gains no converts to belief in human’s higher purpose, the blame is not one’s. One cannot give spiritual peace to the spiritually peaceless as a lasting gift, but one can show them that it does exist as a reality and is no mere figment of the imagination. And one makes this demonstration by being just what one is and acting just as one does. The self-actualized starts no cult oneself and founds no church. This is usually done by the disciples who gather together because one would not gather them around. Merely to remember with devotion that such a being is living on Earth is to know, in some mysterious telepathic way, that there is inward sustenance. The last thing one wants to do is to leave a sect behind one. Like Jesus Christ, one wants people to depend on the truth rather than on a person. The words of a person so inspired, so wise, directly act on our minds and evoke our intuition. The self-actualized will help people on one’s own terms, not theirs, and guide them in one’s own way, again not necessarily the expected way. #RandolphHarris 13 of 19

Could we but trace some of these higher movements of history, we would have to trace their course back to the secret inspiration of some illuminates who live quietly and serve humankind without advertising the fact. That which the illuminate will give out as doctrine will depend upon the conditions and needs of one’s epoch and place. One will be neither too active nor ultramodernistic. In classical Christianity, faith implies the assumption of humans into redemption by Christ, one’s purification from the stain of original sin contracted in the First Man. Faith remains saving; it saves from estrangement by revealing that estrangement is, after all, not estranging. This estrangment is “sin,” incurred by the very fact that we are created. The correlation of faith and sin remains; the classical language may be used, but voided of its substances. There is no faith without a concrete content, corresponding to the objective knowledge of Revelation in classical theology, but the traditional terms have been given a radical reinterpretation. The formulas in which faith conveys its concrete content are only symbolic attempts to identify the Unconditioned. The real purpose of faith is to grasp the power of being, conquering non-being, to experience our ultimate concern, this purpose expresses itself in symbols and myths which point to the depth of reason and its mystery. #RandolphHarris 14 of 19

Objective statements of faith, whether made inside or outside the Christian tradition, are symbols and myths, pointers to the ultimate ground of being, to the absolute meaning of reality. Religion, whether pagan or Christian, is a system of symbolic statements and symbolic rites trying to express an experience of the Unconditioned. Religion is also the state of being grasped by the power of being-itself. As such it is a universal phenomenon lying at the root of atheism, agnosticism, and the loftiest mysticism: faith tends to become the stuff of all life. The case is the same, in this context, with religion: In some cases the religious root is carefully covered, in others it is passionately denied; in some it is deeply hidden and in others superficially. However, it is never completely absent. For everything that is participates in being-itself, and everybody has some awareness of this participation, especially in the moments which one experiences the threat of non-being. The religious situation of our age is implicitly surfacing in science, metaphysics, art, politics, ethics, unchurched mysticism, and eschatological movements. The religious situation is there identified with an unconscious, self-evident faith which lies at a deeper level than the apparent antithesis of belief and unbelief. #RandolphHarris 15 of 19

Images increase the danger of inadequate ideas. They have the power to obsess and to hypnotize, as well as to escape critical scrutiny. The image one has of oneself, for example, can override everything else and cause one to act in ways contrary to all reality and good sense. Those who have been rejected or abused as children or have lived with addicted or “cold” parents, have distorted images of themselves and of “reality.” These are constantly present to their minds and force them into the disastrous “lifescape” of thought where they then must live. In groups, shared images lead to fads, group-think, and mob hysteria that, once again, has no regard to fact or reasonableness. Individuals who suffer from a poor image of themselves are caught up in self-rejection and have no defenses against group pressures. They do not see themselves as the objects of God’s love, and they have no place to make a stand. Success, popularity and power can indeed present a great temptation, but their seductive quality often some from the way they are part of a much larger temptation of self-rejection. We have come to believe in the voices that call us worthless and unlovable, then success, popularity and power are easily perceived as attractive solutions to our desolate condition. We accept it as a fact that we deserve to be pushed aside and rejected. We see ourselves that way. #RandolphHarris 16 of 19

Self-rejection is the greatest enemy of the spiritual life because it contradicts the scared voice that calls us the “Beloved.” Being the Beloved constitutes the core truth of our existence. However, this profound truth will have little or no effect without powerful images of ourselves as God’s beloved. Self-rejection is, ultimately, our soul’s reproach to God’s, deriving from false images of oneself and one’s World. To manipulate images—and thereby people—is the work of the propagandist and the advertiser. Unfortunately, is often done in the name of Christ to achieve some desired result. By contrast, to loosen the grip of fallen imagery and its underlying idea structure is a fundamental part of what mental healthy professionals must do to assist their patients. It is also essential to the Christian ministries of inner healing and evangelism. In the millennial day all people will praise the Lord—He will dwell among them—Compare Isaiah 12. About 559-545 Before Christ. “And in that day thou shalt say: O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid; for the Lord God is my strength and my song; he also has become my salvation. Therefore, with joy shall ye draw water out of the wells of salvation. #RandolphHarris 17 of 19

“And in that day shall ye say: Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things; this is known in all the Earth. Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee,” reports 2 Nephi 22.1-6. O Benignant King of ages and Master of all creation, relieve Thy Church approaching Thee through Christ; fulfil for each of us what is good for him; bring us all to perfection, and make us meet for the grace of Thy sanctification, uniting us together in Thy Holy Church, which Thou hast purchased with the precious Blood of Thine Only begotten Son, our Lord and Saviour Jesus Christ; with Whom, and with Thine All-holy, good, and life-giving Spirit, Thou art blessed and glorified forever. Lord Jesus, please grant me the favour of being led by Thee, under the directions of Thy providence and Thy word. Grant me Thy blessings with bitter things, to brighten and quicken me, not to depress and make me lifeless; please grant me, like Gideon of old, way-tokens, by removing things that discourage me; grant me succour beneath the shadow of Thy sympathy when I am tempted. Accept my unceasing thanks that I am not cast off from Thy hand as a darkened star or a rudderless vessel. #RandolphHarris 18 of 19

Suffer not my life to extend beyond my usefulness; cast me not under the feet of pride, injustice, riches, Worldly greatness, selfish oppression of humans; please help me to wait patiently, silently upon Thee, not to be enraged or speak unadvisedly. Let Thy mercy follow me while I life, and give me assistance to resign myself to Thy will. Take my heart and hold it in Thy hand; write upon it reverence to Thyself with an inscription that time and eternity cannot erase. To Thy grace and the care of Thy covenant I commit myself, in sickness, and in health, for Thou hast overcome the World, fulfilled the law, finished justifying righteousness, swallowed up death in victory, and taken all power everywhere. Make this covenant with thine own blood in the court of forgiving mercy; attach unto in Thy name in which I believe, for it is sealed by my unworthy mortal hand. The self-actualized announces one’s revelation to one’s contemporaries in the mode that is one’s and theirs. Ina scientific age one will present facts and reason logically. Great Adepts are content to make history rather than figure in it, although their figures have glowed brightly in history like shooting stars and then disappeared. One’s success in communicating truth will depend, on one’s audience’s side, both on the degree of understanding it possesses and feelings it envinces toward one. #RandolphHarris 19 of 19

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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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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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