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

May 8, 2020 12:24 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 7, 2020 2:00 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 6, 2020 12:45 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Morality Seems to be a Gift Like Intelligence—I Grew Up thinking it was a Sin to Play Pool!

May 5, 2020 12:19 am

The school is the last expenditure upon which America should be willing to economize. Education’s purpose is to replace an empty minds with an open one. The shadow is one example of an “unconscious personality,” which possesses a certain measure of autonomy. The shadow might be said to be responsible for those slips of the tongue and other “mistake” which Dr. Freud catalogues in The Psychopathology of Everyday Life; mistakes which reveal feelings and motives which the conscious self disowns. The shadow is also often projected on to others. Examination of those attributes which a person most condemns in other people (greed, intolerance, disregard for others, and so forth) usually shows that, unacknowledged, one possesses them. The shadow is usually the first archetype to be encountered during analysis. In the dreams of Europeans, the shadow appears as a figure of the same gender as the dreamer; usually as dark-skinned, alien, or primitive. It is a commonplace that one lie usually leads to another, the second takes a third to bolster it, and so one till one is caught in a tangled web. Something of the sort is bound to happen in any situation in the life of an individual or group where a determination to go o the root of the matter is lacking. #RandolphHarris 1 of 20

The patchwork may be of some help, but it will generate new problems which in turn require a new makeshift. So it is with neurotic attempts to solve the basic conflict; and here, as elsewhere, nothing is of any real avail but a radical change in the conditions out of which the original difficulty arose. What the neurotic does instead—and cannot help doing—is to pile one pseudo solution upon another. One may try, as we have seen, to make one face of the conflict predominate. One remains as torn as ever. One may resort to the drastic measure of detaching oneself from others entirely; but though the conflict is set out of operation one’s whole life is put on a precarious basis. One creates an idealized self in which one appears triumphant and unified, but at the same time creates a new rift. One tries to do away with that rift by eliminating one’s inner self from the field of combat, only to find oneself in an even more intolerable predicament. So unstable an equilibrium requires still further measures to support it. One turns then to any one of a number of unconscious devices, which may be classified as blind spots, compartmentalizing, rationalizing, excessive self-control, arbitrary rightness, elusiveness, and cynicism. We shall not attempt to discuss these per se—that would be too intensive a task—but will show only how they are employed in connection with conflicts. #RandolphHarris 2 of 20

The discrepancy between a neurotic’s actual behaviour and one’s idealized picture of oneself can be so blatant that one wonders how one can help seeing it. However, far from doing so, one is able to remain unaware of a contradiction that stares one in the face. This blind spot in view of the most obvious contradictions was one of the first things that drew my attention to the existence and relevance of the conflicts I have described. A patient, for example, who had all the characteristics of the complaint type and thought of oneself as Christlike, told me quite casually that at staff meetings one would often shoot one colleague after another with a little flick of one’s thumb. True enough, the destructive craving that prompted these figurative killings was at that time unconscious; but the point here is that the shooting, which he dubbed “play,” did not in the least disturb his Christlike image. Another patient, a scientist who believed himself seriously devoted to his work and considered himself an innovator in his field, was guided in his choice of what he should publish by purely opportunistic motives, presenting only papers that he felt would bring him the most acclaim. There was no attempt at camouflage—merely the same blissful obliviousness to the contradiction involved. #RandolphHarris 3 of 20

Similarly, a man who in his idealized image was goodness and straightforwardness itself thought nothing of taking money from one girl to spend in on another. It is obvious that in each of these cases the function of the blindness was to keep underling conflicts from awareness. What is amazing is the extent to which this was possible, the more so since the patients in question were not only intelligent but psychologically informed. To say that we all tend to turn our backs on what we do not care to see is surely insufficient explanation. We should have to add that the degree to which we blot out things depends on how great our interest is in doing so. All in all, such artificial blindness demonstrates in a quite simple fashion how great is our aversion to recognizing conflicts. However, the real problem here is how we can manage to overlook contradictions as conspicuous as those just cited. The fact is that there are special conditions without which it would indeed be impossible. One of them is an inordinate numbness to our own emotional experience. The other, already pointed our by Strecker, is the phenomenon of living in compartments. Strecker, who also offers illustrations of the blind spots, speaks of logic-tight compartment and segregation. #RandolphHarris 4 of 20

There is a section for friends and one for enemies, one for family and one for outsiders, one for professional and one for personal life, one for social equals and one for inferiors. Hence what happens in one compartment does not appear to the neurotic to contradict what happens in another. It is possible for a person to live that way only when, by reason of one’s conflicts, one had lost one’s sense of unity. Compartmentalizing is thus as much a result of being divided by one’s conflicts as a defense against recognizing them. The process is not unlike that described in the case of one kind of idealized image: contradictions remain, but conflicts are spirited away. It is hard to say whether this type of idealized image is responsible for the compartmentalization or the other way around. It seems likely, however, that the fact of living in compartments is the more fundamental and that it would account for the kind of image created. To appreciate this phenomenon, cultural factors must be taken into consideration. Humans have become to so great a degree merely a cog in an intricate social system that alienation from the self is almost universal, and human values themselves have declined. #RandolphHarris 5 of 20

As a result of innumerable outstanding contradictions in our civilization a general numbness of more perception has developed. Moral standards are so casually regarded that no one is surprised, for instance, to see a person a pious Christian or devoted father one day, conducting himself like a gangster the next. There are too few wholehearted and integrated persons around us to offer contrast to our own scatteredness. In the analytical situation Dr. Freud’s discarding of moral values—a consequence of his viewing psychology as a natural science—has contributed toward making the analyst just as blind as that patient to contradictions of this sort. The analyst thinks it “unscientific” to have moral values of one’s own or to take any interest in those of the patient. As a matter of fact, the acceptance of contradictions appears in many theoretical formulations not necessarily confined to the moral sphere. If one discounts the “statistical criminal,” there still remains the vast domain of inferior qualities and primitive tendencies which belong to the psychic structure of the person who is less ideal and more primitive than we should like to be. We have certain ideas as to how a civilized our educated or moral being should live, and we occasionally do our best to fulfil these ambitious expectations. #RandolphHarris 6 of 20

However, since nature has not bestowed the same blessings upon each of her children, some are more and others are less gifted. Thus there are people who can just afford to live properly and respectably; that is to say, no manifest flaw is discoverable. They either commit minor sins, if they sin at all, or their sins are concealed from them by a thick layer of unconsciousness. One is rather inclined to be lenient with sinners who are unconscious of their sins. However, nature is not at all lenient with unconscious sinners. She punishes them just as severely as if they had committed a conscious offence. It is highly moral people, unaware of their other side, who develop particularly hellish moods which make them insupportable to their relatives. The odour of sanctity may be far reaching, but to live with a saint might well cause an inferiority complex or even a wild outburst of immortality in individuals less morally gifted. Morality seems to be a gift like intelligence. One cannot pump it into a system to which is not indigenous. Unfortunately there can be no doubt that humans are, on the whole, less good than they imagine themselves or want to be. Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the more morbid and denser it is. If an inferiority is conscious, one always has a chance to correct it. #RandolphHarris 7 of 20

Furthermore, it is constantly in contact with other interests, so that it is continually subjected to modifications. However, if it is repressed and isolated from consciousness, it never gets corrected, and is liable to burst forth suddenly in a moment of unawareness. At all events, it forms an unconscious snag, blocking the most well-meant attempts. We carry our past with us, to wit, the primitive and inferior human with desires and emotions, and it is only with an enormous effort that we can detach ourselves from this burden. If it comes to a neurosis, we invariable have to deal with a considerably intensified shadow. And if such a person wants to be cured it is necessary to find a way in which one’s conscious personality and one’s shadow can live together. This is a very serious problem for all those who are themselves in such a predicament or have to help sick people back to normal life. Mere suppression of the shadow makes no sense. The reconciliation of these opposites is a major problem, and even in antiquity it bothered certain minds. Thus we know of an otherwise legendary personality of the second century, Carpocrates, a Neoplatonist philosopher whose school, according to Irenaeus, taught that good and evil are merely human opinions and that the soul, before its departure from the body, must pass through the whole gamut of human experience to the every end if not to call back into the prison of the body. #RandolphHarris 8 of 20

It is as if the soul could only ransom itself from imprisonment in the somatic World of the demiurge by complete fulfilment of all life’s demands. The bodily existence in which we find ourselves is a kind of hostile brother whose conditions must first be known. It was in this sense that the Carpocratians interpreted Matthew 5.25. (also Luke 12.58): “Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou has paid the uttermost fartherng.” Remembering the other Gnostic doctrine that no human can be redeemed from a sin one has not committed, we are here confronted with a problem of the very greatest importance, obscured through it by the Christian abhorrence of anything Gnostic. Inasmuch as the “adversary,” is none other than “the other in me,” it is plain that the Carpocratian mode of thought would lead to the following interpretation of Matthew 5.22: “But I say unto you, That whosoever is angry with oneself without a cause shall be in danger of the judgment: and whosoever shall say to oneself, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. #RandolphHarris 9 of 20

“Therefore if thou bring thy gift to the altar, and there rememberest that thou hast aught against thyself, leave there thy gift before the altar, and go thy way; first be reconciled to thyself, and then come and offer the gift. Agree with thyself quickly, whiles thou art in the way with thyself; lest at any time thou delieverest thyself to the judge.” From here it is but a step to the uncanonical saying: “Humans, if indeed thou knowest what thou doest, thou art blessed; but if thou knowest not, thou art cursed, and a transgressor of the law.” However, the problem comes very close indeed in the parable of the unjust steward, which is a stumbling-block in more senses than one. “And the Lord commended the unjust steward, because he had done wisely,” reports Luke 16.8. In the Vulgate the word for “wisely” is prudenter, and in the Greek text it means (prudently, sensibly, intelligently). There is no denying hat practical intelligence functions here as a court of ethical decisions. Perhaps, despite Irenaeus, we may credit the Carpocratians with this much insight, and allow that they too, like the unjust steward, were commendably aware of how to save face. It is natural that the more robust mentality of the Church Fathers could not appreciate the delicacy and the merit of this subtle and, from a modern point of view, immensely practical argument. #RandolphHarris 10 of 20

It was also dangerous, and it is still the most vital and yet the most ticklish ethical problem of a civilization that has forgotten why human’s life should be sacrificial, that is, offered up to an idea greater than themselves. If they may sense to them, humans can live the most amazing things. However, the difficulty is to create that sense. It must be a conviction, naturally; but you find that the most convincing things humans can invent are inexpensive and ready-made, and are never able to convince them against their personal desires and fears. If the repressed tendencies, the shadow as I call them, were obviously evil, there would be no problem whatever. However, the shadow is merely somewhat inferior, primitive, unadapted, and awkward; not wholly bad. It even contains childish or primitive qualities which would in a way vitalize and embellish human existence, but convention forbids! When I was growing up, I was not allowed to go to the local pool halls. As I look back, I am sure my parents did not want me to come under the influence of the unsavory characters who frequented those halls. So they built a fence to keep that from happening: “Do not go into those pool halls.” The problem was I did not understand why, so I grew up thinking it was a sin to play pool (do not laugh, I really did). #RandolphHarris 11 of 20

Imagine my consternation when I moved to a Christian conference center and saw a beautiful antique pool table in the recreation room and Godly men playing pool. Should we scrap our fences, then? Not necessarily. Often they are helpful; sometimes they are necessary. Some years ago I realized I was craving espresso bean gelato to the point where I was not exercising responsible self-control. I has some every night at dinner and another dish at bedtime. So I built a fence. I asked my wife to no longer keep a regular supply of espresso bean gelato on hand. Only after my craving had been dealt with did we begin to have gelato occasionally. I think my parents’ pool hall fence was appropriate. However, there is a lesson in my experience for all parents: Do not focus on the fence. If you erect a fence for your children—for example, in regard to certain movies or television programs—be sure to focus on the real issues, not the fence. Take time to explain and re-explain the reason for the fence. If you decide, as my parents did, that you do not want your children going to the local pool hall, explain why not. Distinguish between playing the game itself—which has neither negative nor positive moral value—and the atmosphere you are trying to protect them from. #RandolphHarris 12 of 20

For all of us, it may be good to have some fences, but we have to work at keeping them as just that—fences, helpful to us but not necessarily applicable to others. We also have to work at guarding our freedom from other people’s fences. Some of the fences in our respective Christian circles have been around a long time. No one quite knows their origin, but by now they are “embedded in concrete.” If you violate one, although it may cause conflict, you must guard your freedom. Stand firm in your freedom, and do not let anyone bring you into bondage with their fences. I am not suggesting you jump over fences just to thumb your nose at the people who hold them so dearly. We are to “make every effort to do what leads to peace and to mutual edification,” reports Romans 14.19. Use discretion in embracing or rejecting a particular fence. However, do not let other coerce you with humanmade rules. And ask God to help you see if you are subtly coercing or judging others with your own fences. The existential experience through which faith breaks into human life is estrangement. There is no faith without an intrinsic in spite of and the courageous affirmation of oneself in the state of ultimate concern. Existential doubt and faith are poles of the same reality, the state of ultimate concern. #RandolphHarris 13 of 20

Faith is the positive realization of what is negatively expressed in terms of estrangement. Whoever plunges into oneself breaks through the surface and sinks from depth to depth. The wise person of all ages have found that they were not what they believed themselves to be. The drama of humans are that they are not what they themselves to be. There is a disruption between essence and existence. There are all sorts of disruptions in our psychical depths. Unbelief is hybris, of dynamics from force, of individualization from participation. The vanity of human existence has been universally described and deplored. Life does not appear as a unity, but as a conundrum. The puzzling fragments of life have to be deciphered. And this is all the more difficult as every person is a fragment themselves…a riddle to themselves. Existential philosophers have analysed estrangement and anguish more thoroughly than had been done before, and have reached nearer to the meaning of faith than many others. The existential thinker is the interested or passionate thinker. The passionately living person knows the true nature of humans and life. Interest, passion, indirect communication: there are the qualities of the existential thinker. Are they not also those of the faithful? #RandolphHarris 14 of 20

They are and yet they are not. The existential philosopher who describes the negative depths of life does only part of what faith achieves. Philosophy as such can probe depths. However, only faith can pierce through them and reach the point where depth is also height. It is proper to faith to realize that there is no estrangement without an underlying unity. The absolutely strange cannot enter into a communion. However, the estranged is striving for reunion. Estranged presupposes original oneness. This is true of reunion among people and especially of human love. It is also true of faith. Faith sees estrangement as the manifestation in our existence of our original unity. Its ultimate commitment is a commitment to that form which we are estranged and to which we remain nevertheless related. Speaking in terms of God, we shall say that infinite passion for God is, no less than the intense passion, a consequence of the objective situation, namely, of the state of separation of those who belong together and are driven towards each other in love. This then is the experience of faith: to experience that estrangement in all its forms as a veil covering our union with God, the ground of our being. Seen from inside the experience of faith, estrangement represents both original union and future reunion. #RandolphHarris 15 of 20

The state of our whole life is estrangement from others and ourselves, because we are estranged from the Ground of our being, because we are estranged from the origin and aim of our life. And we do not know where we have come from, nor where we are going. We are separated from the mystery, the depth and the greatness of our existence. We heart the voice of that depth; but our ears are closed. We feel that something radical, total and unconditioned is demanded of us; but we rebel against it, try to escape its urgency, and will not accept its promise. Sin in its most profound sense, sin as despair, abounds amongst us. Judah and Jerusalem will be punished for their disobedience—the Lord pleads for and judges His people—the daughters of Zion are cursed and tormented of their Worldliness—Compare Isaiah 3. About 559-545 Before Christ. “For behold, the Lord, the Lord of Hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole staff of bread, and the whole stay of water. The mighty human, and the human of war, the judge, and the prophet, and the prudent, and the ancient; the captain of fifty, and the honourable human, and the counselor, and the cunning artificer, and the eloquent orator. And I will give children unto them to be their princes, and babes shall rule over them. #RandolphHarris 16 of 20

“And the people shall be oppressed, everyone by another, and every one by one’s neighbour; the child shall behave oneself proudly against the ancient, and the base against the honourable. When a person shall take hold of one’s brother of the house of one’s father, and shall say: Thou hast clothing, be thou our ruler, and let not this ruin come under thy hand—in that day shall one swear saying: I will not be a healer; for in my house there is neither bread nor clothing; make me not a ruler of the people. For Jerusalem is ruined, and Judah is fallen, because their tongues and their doings have been against the Lord, to provoke the eyes of his glory. The show of their countenance doth witness against the, and doth declare their sin to be even as Sodom, and they cannot hide it. Wo unto their souls, for they have rewarded evil unto themselves! Say unto the righteous that it is well with them; for they shall eat the fruit of their doings. Wo unto the wicked, for they shall perish; for the reward of their hands shall be upon them! And my people, children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err and destroy the way of thy paths. The Lord standeth up to plead, and standeth to judge the people. #RandolphHarris 17 of 20

“The Lord will enter into judgment with the ancients of his people and the princes therefor; for ye have eaten up the vineyard and the spoil of the poor in your houses. What mean ye? Ye beat my people to pieces, and grind the faced of the poor, saith the Lord God of Hosts. Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet—therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts. In that day the Lord will take away the bravery of their tinkling ornaments, and cauls, and round tires like the Moon; the chains and the bracelets, and the mufflers; the bonnets, and the ornaments of the legs, and the head bands, and tablets, and the ear-rings; the rings, and nose jewels; the changeable suits of apparel, and the mantles, and the wimples, and the crisping-pings; the glasses, and the fine linen, and hoods, and the veils. And it shall come to pass, instead of sweet small there shall be stink; and instead of a gridle, a rent; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth; burning instead of beauty. Thy people shall fall by the sword and thy mighty in the war. And her gates shall lament and mourn; and she shall be desolate, and shall sit upon the ground,” reports 2 Nephi 13. 1-26. #RandolphHarris 18 of 20

Glorious God, My Covenant Lord, all Thy promises in Christ Jesus are yea and amen, and all shall be fulfilled. Thou hast spoken them, and they shall be done, commanded, and they shall come to pass. Yet I have often doubted Thee, have lived at times as if there were no God. Lord, please forgive me that death in life, when I have found something apart from Thee, when I have been content with ephemeral things. However, through Thy grace I have repented; Thou hast given me to read my pardon in the wounds of Jesus, the ground of my life, the spring of my hope. Teach me to be resigned to Thy will, to delight in Thy law, to have no will but Thine, to believe that everything Thou doest is for my good. Help me to leave my concerns in Thy hands, for Thou hast power over evil, and bringest from it an infinite progression of good, until Thy purposes are fulfilled. Bless me with Abraham’s faith that staggers not at promises through unbelief. May I not instruct Thee in my troubles, but glorify Thee in my trials; grant me a distinct advance in the divine life; may I reach a higher platform, leave the mist of doubt and fear in the valley, and climb to hill-tops of eternal security in Christ by simply believing He cannot lie, nor turn from his purpose. #RandolphHarris 19 of 20

Please give me the confidence I ought to have in Christ who is worthy to be praised, and who is blessed for evermore. O Thou most clement, Who recallest the erring Thou most merciful, Who despiest not sinners, we rely on Thine own promise, O Lord, that Thou wilt give pardon to the penitent. May all who seek Thee find Thee. Have mercy, O Lord, upon Thy servants—that all their wickedness may be put away, and they may be so protected by the defence of Thy compassion, that they may go on to perfection in the keeping of Thy commandments; so that in this life they may avoid all misdeeds, and may one day come without confusion before the presence of Thy glory. That Thou wouldest bring back the erring into the way of salvation: We beseech Thee, hear us please. O God, Who delightest in the devotion of the faithful, please make Thy people, we pray to Thee, to be devoted to Thy holy things; that they who depart from their duties by ungodly depravity of mind, may be converted by Thy grace, and return from the snares of the devil wherein they are held captive; 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. #RandolphHarris 20 of 20

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

May 4, 2020 1:36 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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There are Times that Try Human’s Soul—Do Not Look Back! Something Might be Gaining on You!

May 2, 2020 12:21 am

There are people who learn, who are open to what happens around them, who listen, who hear the lessons. When they do something that is not wise, they do not do it again. And when they do something that works a little bit, they do it even better and harder the next time. The question to ask is not whether you are a success or a failure, but whether you are a learner or non-leaner. All of us do not have equal talent, but all of us should have an equal opportunity to develop our talents. Contemporary radical criticisms of the liberal paradigm of justice carry less weight than they might because they fail to offer absolute alternative framework for reasoning about justice. Some authors do indeed offer principles of justice or images of the just society which they claim will help justify a political practice aiming to alter fundamentally the basic institutions, especially the economic institutions, of our society. Such efforts, however, lack grounding in a critically oriented framework of reasoning about justice. Lacking such grounding, proposals for radical egalitarian or socialist conceptions of justice constitute little more in the way of an alternative absolute theory of justice than do mere criticisms of the dominant framework. I argue that formulation of questions of justice exclusively in distributive terms tends toward conceptual confusion and fails to be basic enough. #RandolphHarris 1 of 20

I also argue that the sort of criticism of traditional theories of justice that Milton Fisk, who believed justice is relative to the different interests of dominant and subordinate classes, leaves us with apparently impossible task of developing a theory which can make universalistic claims without abandoning or disguising the historical embeddedness of its origins and application because it collapses into something that is unacceptable and appeals to brute interest. This is because he cannot say which justice we should choose as the right one, or perhaps, indeed, that we choose at all. As Fisk argues, dominant and subordinate classes will tend to accept different principles of justice because of their conflicting interest. To solve these problems with traditional theories of justice, I offer some suggestions for alternative framework for theorizing about justice. To outline a theory of justice, I develop certain elements of the communicative ethics which Jurgen Habermas has proposed. Human rationality is a necessary outcome of successful communication. There are intuitively mastered rules for reaching an understanding and conducting argumentation, possessed by subjects who are capable of speech and action. The goal is to transform this implicit “know-how” into explicit “know-that,” for instance, knowledge, about how we conduct ourselves in the realm of moral-practical reasoning. #RandolphHarris 2 of 20

In particular, I take up Habermas’s unelaborated suggestion that the ideal speech situation, which he argues any act of speaking presupposes, expresses the ideal of justice. I argue that the ideal speech situation offers the potential foundation for a framework of theorizing about justice which focuses not primarily on distribution, but on more fundamental questions of institutional relations and domination. I argue, further, that the application of the ideal speech situation to particular social configurations constitutes a means for solving the problem of how to construct an objective and critical conception of justice which does not merely reflect actual social circumstances at the same time that it remains historically specific. Since Adam Smith, almost every theory of social justice has focused primarily on questions of how social benefits should be allocated among members of the society. Insofar as it entails a theory of justice, utilitarianism is a paradigm of this distributive focus. Utilitarian methodology calls for treating all values as greater or lesser “bundles” of goods and comparing alterative distributions of bundles. Contemporary criticisms of classical utilitarian theory as ignoring the most important questions of justice—merit, desert, rights, and so forth—many be apt. #RandolphHarris 3 of 20

Most contemporary critics of utilitarianism, however, continue to formulate the question of justice primarily as a question of distribution. This distributive paradigm of questioning about justice so dominants philosophical thinking that even critics of the traditional liberal framework continue to formulate the focus of justice in exclusively distributive terms. A distributive focus on theorizing about justice is so much a part of our moral conceptualization that it does not appear possible to have any other to find. To such another focus we must look back to the ancient conception of justice, in particular that enunciated in the Platonic dialogues. For the ancients, justice refers to the whole of virtue insofar as it concerns relations with others. For Plato the question of justice does not concern primarily the proper distribution of social benefits and burdens. Rather, justice concerns first the organization of the community as a whole. We develop a conception of justice by constructing a vision of the organization of social positions and relations which will produce a harmonious and cooperative whole. I do not wish to adopt the Platonic conception of justice, for there is much in it that is inappropriate for us, or indeed absolutely pernicious. #RandolphHarris 4 of 20

I will argue, however, that a theory of justice which takes as its primary question the structural and institutional relations of the society in its totality is better than one which focuses exclusively or primarily on questions of distribution. There are, in particular, two objections to the distributive orientation. First, formulation of many apt questions of justice in distributive terms tends to render them conceptually confused. Second, a distributive orientation tends to focus on the evaluation of the effects of given institutional forms and relations, instead of evaluating the institutional structures themselves. Questions about the principles and procedures according to which a society ought to distribute the material benefits of social production obviously constitute crucial questions of social justice. By no means all questions about the rights and liberties a society ought to protect for its members, the structure of power and decision-making, and so on. Here are some example of such questions of justice that are not distributive in any immediate sense: Is a division between mental and manual labour just? Is it just to raise taxes without the mandate of popular referendum? Is marriage just? #RandolphHarris 5 of 20

True to the utilitarian tradition, most modern theories of justice answer questions like these in terms of the relatively quantity of benefits that accrue to persons. They conceptualize questions of rights liberties, the justice of institutionalized positions, decision-making procedures, relations of authority, and so on, as questions of the proper distribution of bundles of non-material goods. Such distributively oriented treatment of questions of rights, liberties, power, and so on, however, tends to obscure the meaning of those concepts. I shall concentrate on the examples of rights and power. Talk of distribution of power within society is perhaps the most common way political theories wrongly construe questions f social justice in distributive terms. Democratic arrangements are frequently held to entail an equal distribution of power, while more hierarchical arrangements are defined by an unequal distribution of power. The conceptual confusion here may ultimately lie in an equivocation on the term “equality.” Equality in the distribution of goods refers to sameness of quantity or value, whereas equality in relations of power and powerlessness means something like “peership.” #RandolphHarris 6 of 20

Discussion of power as some kind of “stock” which can be distributed obscures the fact that power, unlike wealthy, for example, does not exist except through social relations. Having social power means standing in relation with others such that one can control their actions or the conditions of their actions. One can have a plot of land without being related to anyone else, but having the power to levy rent on it essentially entails specific relations to others and a whole supporting set of institutions. It is thus misleading to conceptualize relations of power on analogy with the distribution of an amount of goods. If the social relations of power change in such a way that a person or group gains autonomy, this does not mean that some quantity of power has been redistributed. It means, rather, that a relation of power has been eliminated. This criticism that a distributively oriented theory of justice distorts the meaning of important social and political concepts, however, does not reach to the core of the problem with distributively oriented theories. The main criticism of a distribytively oriented theory of justice is that it tends to focus on patterns of distribution without even bringing into direct theoretical focus the structure of the institutional relations and the movement of social processes which bring this pattern of distribution about. #RandolphHarris 7 of 20

Like nearly all other modern theories of justice, then, John Rawls’s approach avoids asking about the justice of specific institutional structures themselves, along with the relations of power, exploitation and dependency they can produce. Several writers have argued, for example, that Rawls fails to focus on the institutional relations which underlie economic classes, and fails to justify his assumption that class inequality is inevitable. In his theory Rawls implicitly assumes many institutions as given, moreover, such as competitive markets, political bureaucracies, and monogamous heterosexual families, without every raising questions about whether the positions and relations these institutions entail are just. In sum, distributively oriented theories conceptualize questions of justice, whether of particular actions or practices, or of the pattern of rights and inequalities of a whole society, primarily as questions concerning the fair allocation of social goods, including non-material goods, among individuals. The approach advocated here, on the other hand, focuses on the structures of social organization that allow some individuals to have power over others, on the structure of decision making within and among institutions, and on the definition of social positions themselves. #RandolphHarris 8 of 20

I am no arguing, of course, that questions of distribution are not important to a theory of justice, only that these questions of institutional structure should be considered first. On the basis of an ontology of love it is obvious that love it the principle of justice. If life as the actuality of being is essentially the drive towards the reunion of the separated, it follows that the justice of being is the form which is adequate to this movement. The further principles to be derived from the basic principle mediate between it and the concrete situation in which the risk of justice is demanded. There are four principles which perform this mediation. The first principle is that of adequacy, namely the adequacy of the form to the content. There is a complaint, as old as human laws, that laws which were adequate in the past are still in force, although inadequate in the past are still in force, although inadequate in the present. They do not give the form in which creative encounters of power with power are possible and a definite power of being results. They prevent such encounters from becoming creative, or, in terms of the ontology of love, from reuniting the separated. Laws, governing the family structure of another period or its economic relations, may destroy families and disrupt the class unity of this period. #RandolphHarris 9 of 20

The possibility for such discrepancies between law and actual encounter is based on the fact that forms which once expressed the power of being, have a tendency towards self-continuation beyond the point of their adequacy. This is so even in nature, as the remnants of former biological stages in later stages of development show. It is confirmed by the conservatism of institutions in human’s cultural and social existence. In both cases it is the risk of self-transcendence which keeps life in the bondage of tested institutions. However, the price paid for the safety in the old form is paid in terms of injustice. And injustice in terms of the inadequacy of the form ultimately undermines safety, so that the price was paid in vain. The second principle of justice is that of equality. It is implicit in every law, in so far as the law is equally valid for the equals. However, the question is: Who are the equals? In what sense is equality meant? In Plato’s Republic, the central concern of which is the idea of justice, a large group of human beings, for instance, those enslaved, are excluded from full humanity and the corresponding justice. Amongst the three groups who are equals as citizens and as such fully human, great inequalities do exist with respect to their claims for distributive justice. #RandolphHarris 10 of 20

Christianity has reduced the fundamental inequality of the ancient World, namely that between human beings with full humanity and those with limited humanity. There is ultimate equality between all people in the view of God and His justice is equally offered to all of them. Hierarchy and aristocracy are irrelevant for the ultimate relation. However, they are very relevant for the inner human relations. Slavery was not abolished in the early Church and the medieval order was feudal, establishing qualifications of justice according to the claim for justice of each grace of social standing. The principle of equality was restricted to the equals within the same ontological degree, inside and outside the human society. Justice is based on a cosmic hierarchy. It is the form in which this hierarchy actualizes itself. The principle of equality can be understood in the opposite way. It can be applied democratically to every human being. If this is done, one points to the possession of reason in everyone who deserves the name “human.” It is their potential rationality which makes all humans equal. If real equality is to be created, this potentiality must be actualized. #RandolphHarris 11 of 20

However, in the process of actualization innumerable differences appear, differences in the given nature of the individual, differences in one’s given social opportunity, differences in one’s given creativity, differences in all sides of one’s power of being. These differences entail differences in one’s social power and consequently in one’s claim for distributive justice. However, these differences are functional and not ontological, as in the systems of hierarchical thinking. They are not unchangeable. Nevertheless they prevent an egalitarian system of society. Actually there is no egalitarian structure in any society. The relation of equality and justice depends on the power of being in a human and one’s corresponding intrinsic claim for justice. The definition of this claim is rather diverse. It is one thing if one is posited on a grade of a hierarchical stairway and one expects to receive the justice which fits one’s grade. It is another if one is considered a unique and incomparable individual and one expects a special justice which is adapted to one’s particular power of being. It is still another if one is considered a potential bearer of reason and one expect the justice which is claimed by one’s dignity as a rational being in different states of development. In all these cases equality is present, but a qualified equality, never an egalitarian one. #RandolphHarris 12 of 20

Every solution of the problems of human’s freedom can be accepted in the context of the present discussion. What is decisive is only that humans are considered as a deliberating, deciding, responsible person. Therefore one had probably better speak of the principle of personality as a principle of justice. The content of this principle is the demand to treat every person as a person. If people are dealt with as if they were things, justice is always violated. This has been called “reification” (Verdinglichung) or “objectivation” (Vergegenstandlichung). In any case it contradicts the justice of being, the intrinsic claim of every person to be considered a person. This claim includes and circumscribes the relation of freedom to justice. Freedom can mean the inner superiority of the person over enslaving conditions in the external World. The Stoic slave and the Christian slave were equal in their independence of the social conditions which contradicted external freedom but which were not necessarily in conflict with their spiritual freedom, with their persons and with their claim to be considered as persons. The Stoic participates in the justice of the Universe and its rational structure; the Christian expects the justice of the Kingdom of God. An enslavement of the personal center is not implied in one’s social destiny. Spiritual freedom is possible even “in chains.” #RandolphHarris 13 of 20

In contrast to this ideal of non-political spiritual freedom, liberalism tries to remove the enslaving conditions. The transition from the one to the other idea of freedom is the awareness that there are social conditions which prevent spiritual freedom either generally or for the great majority of people. This was the argument of the revolutionary Anabaptists in the Reformation period. It was the argument of many social reformers in all periods of Christianity, and it was the argument of humanistic and religious socialists in our time. However, more than this is involved in the liberal fight for political freedom. “Liberty” is considered to be an essential principle of justice because the freedom of political and cultural self-determination is seen as an essential element of personal existence. Even if both the master and the slave can participate in a transcendent freedom, slavery in all forms contradicts justice. This liberal doctrine of justice is an exception in the total history of humankind, and it is today receding in influence. Does our ontological analysis give an answer to the question of freedom in liberalism? And is there an answer to the previous question of the aristocratic and the democratic idea of equality in connexion with it? #RandolphHarris 14 of 20

The ontology of love gives the answer. If justice is the form of the reunion of the separated, it must include both the separation without which there is no love and the reunion in which love is actualized. This is the reason why frequently the principle of fraternity or solidarity or comradeship or, more adequately, community has been added to the principles of equality and liberty. This addition has, however, been rejected in the name of a formal concept of justice, and under the assumption that community is an emotional principle adding nothing essential to the rational concept of justice—on the contrary, endangering its strictness. The decision of all these interwoven problems is dependent on the qualities of justice and the relationship of justice to power and love. Ideas are very general models of or assumptions about reality. They are patterns of interpretations, historically developed and socially shared. They sometimes are involved with beliefs, but are much more than belief and do not depend upon it. They are ways of thinking about and interpreting things. They are so pervasive and essential to how we think about and how we approach life that we often do not even know they are there or understand when and how they are at work. #RandolphHarris 15 of 20

Our idea system is a cultural artifact, growing up with us from earliest childhood out of the teachings, expectations and observable behaviours of family and community. Anthropologists observe that the World occupied by a human being comprises not only the surrounding land, water, sky, plant and animal life, human beings and works of human hands, but also a “symbolic reality,” which is superimposed upon material reality. Our idea system is shareable by many—perhaps by entire social systems, such as nations or families—and it develops and changes through time and historical process, often without it being noticed that it has in fact changed. Examples of ideas are freedom, education, happiness “The American Dream,” science, progress, death, home, the feminine or masculine, the religious, “Christian,” “Muslim,” church, democratic (form of government), fair, just family, evolution, God, the secular, and so on. If you wish to see ideas in action, look closely at artistic endeavours in their various forms (especially today, movies and music, which encapsulate most of what is called “pop culture”), and at efforts to persuade (especially today, politics and commercials). Look, for example, at the place, freedom, a major idea now, plays in automobile ads and rock lyrics. And look at our now largely paralyzed public education system to see what ideas are dominant in students and teachers. #RandolphHarris 16 of 20

Now, for all their importance to human life, ideas are never capable of definition or precise specification; and yet people never stop trying to define them, in their vain efforts to control them. They are broadly inclusive, historically developing ways of interpreting things and events, which, for all their power, often do not emerge into the consciousness of the individual. Therefore, it is extremely difficult for most people to recognize which ideas are governing their life and how those ideas are governing their life. This is partly because one commonly identifies his or her own governing ideas with reality, pure and simple. Ironically, it is often people who think of themselves as “practical” or as “humans of action”—both, of course, major ideas—who are most in the grip of ideas: so far in that grip that they cannot be bothered to think. They simply do not know what moves them. However, ideas govern them and have their consequences anyway. Another illustration of “idea grip” would be how most people think of success in life in terms of promotions and possessions. One’s culture is seen most clearly in what one thinks of as “natural” and as requiring no explanation or even thought. #RandolphHarris 17 of 20

Beware the fury of a patient person. Jacob saw his Redeemer—the law of Moses typifies Christ and proves He will come. About 559-545 Before Christ. “And now, Jacob spake many more things to my people at that time; nevertheless only these things have I caused to be written, for the things which I have written sufficeth me. And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words. Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the World, unto humans, are the typifying of him. And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death. #RandolphHarris 18 of 20

“And my soul delighteth in proving unto my people that save Christ should come all human must perish. For if there be no Christ there be no God; and if there be no God we are not, for there could have been no creation. However, there is a God, and he is Christ, and he cometh in the fulness of his own time. And now I write some of the words of Isaiah, that whoso of my people shall see these words may lift up their hearts and rejoice for all humans. Now these are the words, and ye may liken them unto you and unto all humans,” reports 1 Nephi 10.1-8. God of my end, it is my greatest, noblest pleasure to be acquainted with Thee and my rational, immortal soul; it is sweet and entertaining to look into my being when all my powers and passions are untied and engaged in pursuit of thee, when my soul longs and passionately breathes after conformity to Thee and the full enjoyment of Thee; no hour pass away with so much pleasure as those spent in communion with Thee and with my hearts. O how desirable, how profitable to the Christian life is a spirit of holy watchfulness and Godly jealousy over myself, when my soul is afraid of nothing except grieving and offending Thee, the blessed God, my Father and friend, whom I then love and long to please, rather than be happy in myself! #RandolphHarris 19 of 20

Knowing, as I do, that this is the pious temper, worthy of the highest ambition, and closet pursuit of intelligent creatures and holy Christians, may my joy derive from glorifying and delighting Thee. I long to fill all my time for Thee, whether at home or in the way; to place all my concerns in Thy hands; to be entirely at Thy disposal, having no will or interest of my own. Help me to live to Thee forever, to make Thee my last and only end, so that I may never more in one instance love my sinful nature. O God, our Refuge in pains, our Strength in weakness, our Help in tribulations, our Solace in tears; spare, O Lord, spare Thy people, give not up to beasts the souls that praise Thee. O God of Heavenly powers, fulfill Thy promised mercy; that the hearts of the rebellious may be subdued to the truth of the Gospel; through Jesus Christ our Lord. Almighty and everlasting God, Who savest all humans, and willest not that any should perish; look upon the sols which have been deceived by the fraud of the devil; that all heretical perversity may be driven away, and the hearts of the erring may repent, and return to Thine unshaken truth; through Jesus Christ our Lord. Dissolve, O Christ, the schisms of heresy, which seek to subvert the faith, which strive to corrupt the truth; that as Thou art acknowledged in Heaven and in Earth as one and the same Lord, so Thy people, gathered from all nations, may serve Thee in the unity of faith. #RandolphHarris 20 of 20

Cresleigh Homes

Plenty of space to create in this #MillsStation Residence 2 home! We love the modern design of this backyard. But you know what would make it perfect? Some citrus trees! 🍋 Check out today’s blog post to learn why citrus is a great addition to every backyard. 😍🌳 Link in bio. https://cresleigh.com/mills-station/move-in-ready-home-site-61/

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

April 30, 2020 11:26 pm

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

April 30, 2020 1:38 am

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

April 28, 2020 10:40 pm

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Would it Not be Better to Stay Peacefully at Home, and Not Roam about the World Seeking Better Bread Made of Wheat?

April 27, 2020 3:30 am

Nothing else can quite substitute for a new well-chosen, well-timed, sincere words of praise. They are absolutely free—and worth a fortune. Chicago was a time of great learning for me. I had ample opportunity to test out many hypotheses. I greatly expanded the empirical testing of our therapeutic hypotheses, which we had begun earlier. I developed a rigorous theory of therapy and the therapeutic relationship. I had set forth the necessary and sufficient conditions of therapeutic personality change, all of them personal attitudes, not professional training. This was a rather presumptuous paper, but it presented hypotheses to be tested and sparked much research over the next fifteen years, which in general been confirming. It was a period when, at the urging of my students, I became acquainted with Martin Buber (first in writings and then personally) and with Soren Kierkegaard. I felt greatly supported in my new approach, which I found to my surprise was a home-grown brand of existential philosophy. Finally, it was a period of great learning in my personal life. A badly bundled therapeutic relationship—really nontherapeutic—thrust me into a deep internal personal crisis, and finally into therapy with one of my colleagues. #RandolphHarris 1 of 19

I now learned just what it was like to experience on ne day a tremendous surge of fresh insight, only to seem to lose it all the next in a wave of despair. However, as I slowly came out of this, I at last learned what many people, fortunately, learn first. I learned that not only could I trust clients and staff and students, but I could also trust myself. Slowly I learned to trust the feelings, the ideas, the purposes that continually emerge in me. It was not an easy learning, but a most valuable and continuing one. I found myself becoming much freer, more real, more deeply understanding, not only in my relationships with my clients but also with others. All of these learnings I have mentioned carried over increasingly in my relationships with groups—first the workshops we started in Chicago, then in groups with which I have been so much involved in recent years. They have all been encounter groups, long before the term was coined. I will quickly cover the years at the University of Wisconsin and in La Jolla. At Wisconsin I rediscovered what I had learned in Chicago—that by and large most psychologists are not open to new ideas. Perhaps this is true of me too, though I have struggled against that defensive tendency. However, students, as before, were most responsive. #RandolphHarris 2 of 19

In one experience at Wisconsin, I violated one of the learnings I had so painfully acquired, and discovered what disaster that can bring. In the large research tea assembled for the task of studying psychotherapy with schizophrenics, I gave authority and responsibility the climate of close, open, interpersonal communication which is fundamental for carrying such responsibility. Then, as serious crises developed, I made the fatal mistake of trying to draw back into my own hands the authority I had given the group. Rebellion and chaos were the very understandable results. It was one of the most painful lessons I have every learned—a lesion in how not to carry on participative management of enterprise. In La Jolla, my experience has been much happier. A highly congenial group eventually formed the Center for Studies of the Person, a most unusual and exciting experiment. I will describe only its interpersonal aspects, because it would be impossible to describe all the activities of its member, which range from Kenya to Rome to Ireland, from New Jersey to Colorado to Seattle, from psychotherapy to writing to esoteric research, from consulting with organizations to leading of all kinds, from learning group facilitation to igniting revolutions in educational methods. #RandolphHarris 3 of 19

Psychologically, we are a close community, supporting each other but criticizing each other just as openly. Although our director has routine responsibilities, no one is in authority over anyone else. Everyone can do as one wishes, alone or in concert with others. Everyone is responsible for one’s own support. Currently we have only one small grant, and that from a private foundation. We do not like the strings—often initially invisible—that are attached to large or government grants. There is absolutely nothing holding us together except a common interest in the dignity and capacity of persons and the continuing possibility of deep and real communication with each other. To me it is a great experiment in building a functioning group—a nonorganization really—entirely based on the strength of interpersonal sharing. However, I could easily go one too long in my enthusiasm. There has been one other input to my learning which I should like to mention. It was first brought to my attention many years ago by Leona Tyler, who, in a personal letter, pointed out to me that my thinking and action seemed to be something of a bridge between Eastern and Western thought. This was a surprising idea, but I find that in more recent years I have enjoyed some of the teaching of Buddhism, of Zen, and especially the sayings of Lao-tse, the Chinese sage who lived some twenty-five centuries ago. #RandolphHarris 4 of 19

Let me quote a few lines of Lao-tse’s thoughts to which I resonate very deeply: “It is as though he listened and such listening as his enfolds us in a silence what we are meant to be.” One statement combines two of my favourite thinkers. Martin Buber endeavours to explain the Taoist principle of wu–wei, which is really the action of the whole being, but so effortless wen it is most effective that it is often called the principle of “nonaction,” a rather misleading term. Dr. Buber, in explain this concept, says: “To interfere with the life of things means to harm both of them and oneself…He who imposes himself has the small, manifest might; he who does not impose himself has the great, secret might. The perfected man…does not interfere in the life of beings, he does not impose himself on them, but he ‘helps all beings to their freedom (Loa-tse).’ Though his unity, he leads them, too unity, he liberates their nature and their destiny he releases Tao in them.” I supposed that my effort with people has increasingly been to liberate “their nature and their destiny.” Or, if one is seeking a definition of an effective group facilitator, one need look no further than Lao-tse: “A leader is best when people barely know that he exists, not so good when people obey and acclaim him, worst when they despise him…but of a good leader, who talks little, when his work is done, his aim fulfilled, they will also say, ‘We did this ourselves.’” #RandolphHarris 5 of 19

However, perhaps my favourite saying, which sums up many of my deeper beliefs, is another from Lao-tse: “If I keep from meddling with people, they take care of themselves, if I keep from commanding people, they behave themselves, if I keep from preaching at people, they improve themselves, if I keep from imposing on people, they become themselves.” I will admit that this saying is an oversimplification yet for me it contains the sort of truth which we have not yet appreciated in our Western culture. The intensity of the feeling of inner coercion in some in Western culture depends on the extent to which the personality is cramped by the authoritative control of the idealized image. It would be hard to overestimate this pressure. It is worse than any external coercion because the latter permits inner freedom to be retained. Patients are for the most part unaware of the feeling, but one can gauge its power by their relief when it is removed and a measure of inner freedom acquired. The coercion may be externalized on the one hand by imposing pressure upon others. This can have the same outward effect as a neurotic craving for domination, but though both may be present they differ in that coercion which represents an externalization of inner pressure is not primarily a demand for person obedience. #RandolphHarris 6 of 19

The inner pressure consists chiefly in imposing he same standards upon others as those under which the person oneself chafes—and with the same disregard for their happiness. Puritan psychology is a well-known illustration of this process. Equally important is the externalization of this inner compulsion in the form of hypersensitivity to anything in the outside World that even faintly resembles duress. As every observant person knows, such hypersensitivity is common. Not all of it stems from self-imposed coercion. Usually there is an element of experiencing one’s own power drive in others and resenting it. In detached personalities we think primarily of the compulsive insistence upon independence that would necessarily make them sensitive to any outside pressure. Externalization of an unconscious self-imposed constraint is a source that is more hidden and more often neglected in analysis. This is particularly regrettable since it often constitutes an influential undercurrent in the relationship between patient and analyst. The patient is likely to keep on invalidating every suggestion made by the analyst even after the more obvious sources of one’s sensitivity on this score have been analyzed. The subversive battle set afoot in this even is all the more severe because the analyst actually does want to bring about change in the patient. #RandolphHarris 7 of 19

One’s honest assertion that one merely wants to help the patient retrieve oneself and the inner spring of one’s life is of little avail. Might one, the patient, not succumb to some inadvertently exerted influence? The fact is that since one does not know what one “really” is, one cannot possibly be selective in what one accepts or rejects, and no amount of care on the analyst’s part to refrain from imposing any personally held belief will make a difference. And since one also does not know that one labours under an inner coercion which has set one in a certain pattern, one can only rebel indiscriminately against every external intent to change one. Needless to say, this futile battle appears not only in the analytical situation but is bound to occur in greater or less degree in any close relationship. It is the analysis of this inner process that will finally the ghost. To complicate matters, the more a person tends to comply with the exacting demands of one’s idealized image the more will one externalize such compliance. One will be eager to measure up to what the analyst—or anybody else, for that matter—expects of one or what one believes they expect of one. One may appear amenable or even gullible but at the same time one will pile up secret resentment against this “coercion.” The result may be that one will eventually come to see everyone in a dominating role and be universally resentful. #RandolphHarris 8 of 19

What, then, does a person gain by externalizing one’s inner constraint? As long as one believes it comes from outside one can rebel against it, even if only by way of mental reservation. Similarly, a restriction externally imposed can be avoided; an illusion of freedom can be maintained. However, more significant is the factor cited above: to admit the inner coercion would mean to admit that one is not one’s idealized image, with all the consequences that entails. It is an interesting question whether and to what extent the strain of this inner compulsion, too, is expressed in physical symptoms. My own impression is that it is a contributing factor in asthma, high blood pressure, and constipation, but my experience here is limited. It remains for us to discuss the externalization of the various features that stand in contrast to one’s idealized image. This on the whole effected by simple projection—that is, by experiencing them in others or by holding others responsible for them. The two processes do not necessarily go together. In the following examples we may have to repeat certain things we have already said in this connection, as well as others that are commonly known, but the illustrations will help us to arrive at a deeper understanding of the meaning of projection. This method has become famous, the so-called “psychology of depth.” #RandolphHarris 9 of 19

It leads us from the surface of our self-knowledge into levels where things are recorded which we knew nothing about on the surface of consciousness. It shows us traits of character which contradict everything that we believed we knew about ourselves. I can help us to find the way, because it cannot guide us to the deepest ground of our being and of all being, the depth of life itself. The name of this infinite and inexhaustible depth and ground of all being is God. That depth is what the word God means. And if that word has not much meaning for you, translate it, and speak of the depths of your life, of the source of your being, of your ultimate concern, of what you take seriously without any reservation. Perhaps, in order to do so, you must forget everything traditional that you have learned about God, perhaps that word itself. For if you know that God means depth, you know much about Him. You cannot then call yourself an atheist or unbeliever. For you cannot think or say: Life has no depth! Life itself is shallow. Being itself is surface only. If you could say this in complete seriousness, you would be an atheists; but otherwise you are not. He who knows about depth of the World and depth of our souls. However, we are only in a World through a community of people. And we can discover our souls only through he mirror of those who look at us. There is no dept of life without the depth of the common life. #RandolphHarris 10 of 19

We usually live in history as much on the surface as we live our individual lives. We understand our historical existence as it appears to us, and not as it really is. The stream of daily news, the waves of daily propaganda, and the tides of conventions and sensationalism keep our minds occupied. The noise of these shallow waters prevents us from listening to the sounds out of the depth, to the sounds of what really happens in the ground of our social structure, in the longing hearts of the masses, and in the struggling minds of those who are sensitive to historical changes. Our ears are as deaf to the cries out of the social depth as they are to the cries out of the depth of our souls. We leave the bleeding victims of our social system as lone, after we have hurt them without hearing their cries in the noise of our daily lives, as we do our own bleeding souls. We believed once that we were living in a period of unavoidable progress to a better humanity. However, in the dept od our social structure the forces of destruction had already gathered strength. It once seemed as if human reason had conquered nature and history. However, this was surface only; and in the depth of our community the rebellion against the surface had already begun. We produced ever better and ever more perfect tools and means for the life of humankind. #RandolphHarris 11 of 19

However, in the depth they had already turned into means and tools for human’s self-destruction. Decades ago prophetic minds looked into the depth. Painters expressed their feeling of the coming catastrophe by disrupting the surface of humans and nature in their pictures. Poets used strange, offensive words and rhythms in order to throw light upon the contrast between what seemed to be and what really was. Beside the psychology of depth, a sociology of depth arose. However, it is only now, in the decade in which the most horrible social Earthquake of all times has grasped the whole of humankind, that the eyes of the nations have been opened to the depth below them and to the truth about their historical existence. Yet still there are people, even in high places, who turn their eyes from this depth, and who wish to return to the disrupted surface as through nothing had happened. However, we who know the depth of what has happened should not be content to rest upon the level that we have reached. We might become despairing and self-despising. Let us rather plunge more deeply into the ground of our historical life, into the ultimate depth of history. The name of this infinite and inexhaustible ground of history is God. That is what the word means, and it is that to which the words Kingdom of God and Divine Providence point. #RandolphHarris 12 of 19

And if these words do not have much meaning for you, translate them, and speak of the depth of history, of the ground and aim of our social life, and of what you take seriously without reservation in your moral and political activities. Perhaps you should call this depth hope, simply hope. For if you find hope in the ground of history, you are untied with the great prophets who were able to look into the depth of their times, who tried to escape it, because they could not stand the horror of their visions, and who yet had the strength to look to an even deeper level and there to discover hope. Their hope did not make them feel ashamed. And no hope shall make us ashamed, if we do not find it on the surface where fools cultivate vain expectations, but rather if we find it in the depth where those with trembling and contrite hearts receive the strength of a hope which is truth. These last words shall lead us to the other meaning that the words “deep” and “depth” have in both secular and religious language: the depth of suffering which is the door, the only door, to the depth of truth. That fact is obvious. It is comfortable to live on the surface so long as it remains unshaken. It is painful to break away from it and to descend into an unknown ground. The tremendous amount of resistance against that act in every human beings and the many pretexts invented to avoid the road into the dept are natural. #RandolphHarris 13 of 19

The pain of looking into one’s own depth is to intense for most people. They would rather return to the shaken and devastated surface of their former lives and thoughts. The same is true of social groups who create all kinds of ideologies and rationalizations in order to resist those who would lead them to the road to the depth of their social existence. They would rather cover the breaches in their surface with small remedies than to dig into the ground. The prophets of al time can tell us of the hating resistance which they provoke by their daring to uncover the depths of social judgment and social hope. And who can really bear the ultimate depth, the burning fire in the ground of all being, without saying with prophet, “Woe unto me! For I am undone. For mine eyes have seen the Lord of Hosts!” “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery…You, my brothers, were called to be free. However, do not use your freedom to indulge the sinful nature; rather, serve one another in love,” reports Galatians 5.1,13. In the year 1215, English barons forced King John to sign a historic document, the Magna Charta, giving his assent to a charter of civil liberties for the English people. He did not to this freely and voluntarily, but actually under duress from the English nobles who had confronted him about his totalitarian and unjust rule. #RandolphHarris 14 of 19

The apostle Paul’s letter to the Galatians has been called the great charter of religious freedom, the Christian Declaration of Independence, and the Magna Charta of the church. The freedom set forth in Galatians is not freedom from God, but from those who insist on some form of legalism in the life of a believer. The legalism the Galatian believers were in danger of succumbing to was the teaching that believers must be circumcised and keep the law of Moses in order to be saved. Paul wrote the letter to the Galatians to refute that heresy. Yes, it was heresy, and Paul felt so strongly about it he called down a divine curse on those who were teaching it: “But even if we or an Angel from Heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!” reports Galatians 1.8. Paul took a strong stand for the cause of freedom against this form of legalism when he wrote, “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery,” reports Galatians 5.1. And he was calling them from this form of legalism when he said, “You, my brothers, were called to be free,” reports Galatians 5.13. #RandolphHarris 15 of 19

We have gotten beyond the Galatian brand of legalism today. We have not resurrected circumcisions as a requirement for salvation, and we are clear that salvation is by grace through faith in Christ apart from keeping the law. Instead, we have developed another brand of legalism, a brand that is concerned, not with salvation, but with how we live the Christian life. I call this “evangelical legalism” (a contradiction in terms, I realize—nevertheless the phrase fits the problem). Here is how I describe our form of legalism. Legalism is, first of all, anything we do or do not do in order to earn favour with God. It is concerned with rewards to be gained or penalties to be avoided. This is a legalism we force on ourselves. Second, legalism insists on conformity to humanmade religious rules and requirements, which are often unspoken but are nevertheless very real. To use a more common expression, it requires conformity to the “do’s and do nots” of our particular Christian circle. We force this legalism on others or allow others to force it on us. “YEA, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother’s divorcement? To whom have I put thee away, or to which of my creditors have I sold you? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. #RandolphHarris 16 of 19

“Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make their rivers a wilderness and their fish to stink because the waters are dried up, and they die because of thirst. I clothe the Heavens with blackness, and I make sackcloth their covering. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned. He Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiter, and my cheeks to them that plucked off some of the hair. I hid not y face from shame and spitting. For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed. And the Lord is near, and he justifieth me. Who will content with me? Let us stand together. Who is mine adversary? Let him come near me, and I will smite him with the strength of my mouth. For the Lord God will help me. And all they who shall condemn me, behold, all they shall wax old as a ferment, and the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? #RandolphHarris 17 of 19

“Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks which ye have kindled. This shall ye have of mine hand—ye shall lie down in sorrow,” 2 Nephi 7.1-11. Giver of all, another day is ended and I take my place beneath my great redeemer’s cross, where healing streams continually descend, where balm is poured into every wound, where I wash anew in all-cleansing blood, assured that Thou seest in me no spots of sin. Yet a little while and I shall go to Thy home and be no more seen; help me to gird up the loins of my mind, to quicken my step, to speed as if each moment were my last, that my life be joy, my death glory. I thank Thee for the temporal blessings of this World—the refreshing air, the light of the Sun, the food that renews strength, the raiment that clothes, the dwelling that shelters, the sleep that gives rest, the starry canopy of night, the Summers breeze, the flowers’ sweetness, the music of following streams, the happy endearments of family, kindred, friends. Things animate, things inanimate, minister to my comfort. My cup runs over. Suffer me not to be insensible to these daily mercies. Thy hand bestows blessings: Thy power averts evil. #RandolphHarris 18 of 19

I bring my tribute of thanks for spiritual graces, the full warmth of faith, the cheering presence of Thy Spirit, the strength of Thy restraining will, Thy spiking of hell’s artillery. Blessed be my sovereign Lord! Almighty and everlasting God, the Guardian of souls, Who in Thy love dost correct, by scourging, those whom Thou receives; we call upon Thee, O Lord, that it may please Thee to bestow Thy healing on the soul of Thy servants, who suffer in their bodies from weakness, and the forces of pains, and the pangs of infirmity. Grant them, O Lord, Thy grace, that their soul, in the hour of its departure from the body, many attain to be presented by the hands of holy Angels, clear from all stains of deadly sin, unto Thee Who gavest it; through our Lord. Almighty and everlasting God, Who hast been pleased to breathe into a being a soul according to Thy likeness, do Thou, while at Thy bidding dust returns to dust, command Thine image to be associated with Thy Saints and elect in an everlasting home; and gently and tenderly receive it as it returns from the land of Egypt unto Thee, and send Thy holy Angels to meet it, and show it the way of righteousness, and open the gates of Thy glory. #RandolphHarris 19 of 19

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Randolph Harris II International Institute

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