A smile confuses an approaching frown. Mirth can be a major tool for insight, changing “ha ha” to “aha.” The illuminate prefers to pull strings from behind the curtain of obscurity. One does not want to impose oneself where one may not be wanted. One does not want to intrude on the mental privacy of others. It is this quality of remoteness in one which baffles some people, provokes others, antagonizes many, but attracts a few. It makes one profoundly different from the average being, foreign to one and hard to understand. The self-actualized is built too high for ordinary beings to appreciate one and too remote for them to understand one. it is inevitable that one should dwell isolated and aloof from all except those whose great aims justify the contact. One will descend into the arena of this World only by the direct order of God. One dwells apart in solitude. Why? “The Lord is my shepherd; I shall not want. He maketh me leadeth me beside the still waters,” reports Psalms 23.1. The World cannot grant the existence of one’s tremendous modesty, one’s perfect poise, one’s freedom from chatter, one’s vast self-restraint, and so, failing to understand, it would misunderstand. “So God created man in his own image, in the image of God created he him; male and female created he them,” reports Genesis 1.27. #RandolphHarris 1 of 21
The self-actualized prefers to remain anonymous, but if the mission requires it, one submits to publicity’s glare. Restrained in speech, withdrawn in self, one comes out of one’s inner World to meet one’s fellows only so far, and therefrom will not further descend. For it is a lofty World. If, in their discretion, they suppress their true beliefs and hide their inmost mind from the masses as behind a veil, it must be granted that both history and psychology justify this caution. They are reluctant to tell others about their inmost experiences; if the questioner is unsympathetic or uncomprehending, some even refuse absolutely to admit they have had such experiences. One’s rare experience, one’s precious wisdom, one’s special knowledge of life’s higher laws are not put on parade to impress others. Rather does one have among them as if one were, had, knew nothing exceptional. The other strong influence on late nineteenth-century culture was eating and the home-economics movement. Well-educated, middle-class, nonimmigrant women not only created a profession of their own, but also sought to Americanize urban slum dwellers. Home economists and social workers tried to teach immigrant women about nutrition and tried to wean them away from the “hot,” spicy cuisine of their homelands. #RandolphHarris 2 of 21
The favourite foods of the home economics movement were gelatin salads and boiled dressings. A blanket of white sauce covering a slab of boneless protein was the ideal dish. Salads were orderly, encased, cool, and controllable rather than hot, sloppy, and sensuous. Jello, after all, is a Victorian product invented during the 1890s by the Genesee Pure Food Company of Leroy, New York, and was usually served in the dining room, as the dappled light of Gothic stained glass fell across the table. The elegance and refinement of manners in the dining room were, in fact, brand new, developed in the previous forty years. Nonetheless, this change in cuisine was not all one-way bullying. Cookbooks like Fannie Farmer’s and Mrs. Beeton’s, as well as manners books like Emily Post’s, were eagerly bought by immigrant women who wanted to fit into American culture. These books gave advice on food, eating, and household management to Europeans who wanted to know how things were “done” in American. Silver-plate manufacturers were constantly on the lookout for new objects and new shapes to send to market, such as the bell and Adirondack style stand was popular. Although transfer-printed chinaware existed before the Industrial Revolution, it was the establishment of transportation networks that made large-scale factories possible. #RandolphHarris 3 of 21
The decoration of the parlor and the choice and arrangement of the furniture reflect the changing role of women in the nineteenth century. Woman as the embodiment of purity and high moral virtue was a theme which nineteenth-century popular culture adopted with obsessive fevour. Before the middle of the century the image of woman was what it has been since the Middle Ages. She was the daughter of Eve, the embodiment of wantonness. Before the Industrial Revolution, misogynic literature always pictured woman as less than human beings, closer to animals, and less able to control their lusts by exercise of their intellect or moral powers, but some say this is more applicable to the average male than a female. By the 1880s, the myth of the pure Victorian woman was fully formed, and the transformation of woman’s image was complete. Late nineteenth-century reformers wrote that women hard no libido; that, in fact, it was replaced by a “maternal instinct,” and that women only consented to pleasures of the flesh to please their husbands and to have children. Women were also said to be the kinder, gentler gender with higher moral standards and greater self-control. Men were thought of as smarter and more competent but more lustful and “primitive” with less ability to control their passions. #RandolphHarris 4 of 21
Two dramatic changes took place in gender roles in the middle of the nineteenth century. Not only did men and women trade places as the moral force in society; but also the accepted roles of men and women grew further apart and took distinctly different paths. Imagine life in American in the 1830s and ‘40s. Most people lived on farms. While there were areas of market economy farming like cotton, tobacco, and wheat, the majority of people still grew most of their own food. There were some cities in America, but they were small commercial cities at harbours and along rivers. Men, women, and children had separate and unequal roles in the family, but the family was still an economic unit that worked together. The “little commonwealth” of the family needed each member to survive. It is true that the growing of the major crop was the “man’s job,” along with his children’s labour, while the growing of vegetables, fowl, and livestock; preserving food; and maintaining clothing was the “woman’s job.” However, no one would survive without both contributions. The garden, the chickens, and the food preservation ensured the family’s survival as much, if not more, than the cash crop. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord,” reports Psalms 19.14. #RandolphHarris 5 of 21
Life in the 1830s and ’40 was limited in scope for everyone. Individuals were known by all their neighbours and restricted by the mores of the culture. Men and women were very unequal under law but were more alike in real life. Society was not under great pressure; men and women had a much more even balance of power than they were to have fifty years later. The 1830s saw Watt’s improvement of the steam engine which made the railroads and steamboats possible. The completion of the Erie canal in the 1820s opened the near Midwest and the Great Lakes to commerce and settlement. The 1850s saw the discovery of coal and iron together in Pennsylvania, which permitted the cast-iron and steel industries to produce factories in cities and to produce railroads to ship their raw materials and manufactured goods. The Civil War caused the railroads to boom and heavy industry to flourish. As a result, everything changed in the middle decades of the nineteenth century. American became urbanized. The 1870 census revealed that, for the first time, most Americans lived in cities. In a small town or a farm village, everyone knew each other, and behaviour was controlled by the neighbours. In a big city each person was anonymous, and standards for behaviour had to be internalized and enforced by the individual. #RandolphHarris 6 of 21
For most of history right and wrong were external rules; now personal morality had to prevail. The ideal of “self-control” for modern people became widespread in the late nineteenth century. At the same time, the family as an economic unit, a “little commonwealth,” disappeared. It was replaced by the modern cash economy where each person is an individual. By the turn of the century in American, most people worked in manufacturing or in offices. The new middle class worked in skyscrapers and took a commuter railroad or “el” (elevated railroad) or trolley to work. “Home” was an apartment or flat of row house. Rococo Revival chairs by Henry Belter represented the Victorian ideal—modern high technology in historic costume. Belter developed a process for gluing mahogany veneers in a curved mould, creating fancy plywood. He then carved them into caricature of eighteenth-century, French Rococo chairs, much stronger and more elaborate than the originals. This was a new class of people. They were not the gentry of the eighteenth and early nineteenth century who made their living from owning land that others farmed or from shipping. They were not the “yeoman farmers” who grew their food with their own hands. They were clerks and office workers whose work was not manual and who saw themselves as newly arrived gentry. #RandolphHarris 7 of 21
The Irish potato famine of the 1840s drove millions of immigrants to America, including the paternal ancestors of actress Tia and Tamera Mowry, while revolutions and repressions pushed millions out of Eastern Europe in the 1850s through the ‘80s. Thus, labour was cheap. Even clerical, white-collar workers could have several servants, either live-in maids or daily cleaning ladies who returned to their (newly invented) tenements at night. In the Victorian estates, the parlor was the heart of the home and the piano the heart of the parlor. “Will you walk into my parlor?” said the spider to the fly; “’Tis the prettiest little parlor that ever you did spy.” –“The Spider and the Fly,” Mary Howitt (1799-1888). Perhaps this poem holds a clue as to significance to the spiderweb pattern, which is a common feature on windows and fireplaces in the Winchester mansion. The kaleidoscope of home designs paralleled changes effected by the Industrial Revolution: mass production; railroad, telegraph, and telephone connecting East Coast to West; the development of water and sewer systems, and the progression of lighting from kerosene to gas to electricity. All these changes, and their resulting social ramifications, were reflected in the ways the Victorians lived. #RandolphHarris 8 of 21
By the end of the century, an agrarian society had moved into the cities and created new communities called suburbs. People began vigorously consuming the natural resources around them and outputting new, consumer goods. Family-oriented households turned outward to involvement in social movements and to work outside the home, for money to buy consumer goods. When the Victorian era ended, electric light had turned night into day, forever disrupting nature’s rhythms. Some have divided the era of 1837-1901 into a Romanic and a Victorian period, separated by the Civil War, calling Victorian only those houses with flamboyant styles made possible by balloon framing and technology that eliminated the need for the handcraftsmanship of timber frame building. However, most writers and scholars of that era merely ascribe a romantic aspect to the beginning of the period, adding the moniker “The Gilded Age,” coined by Mark Twain, to aptly describe the heyday of the Victorians, 1870 through the end of the century. When the words “Victorian house” are uttered, an image instantly springs to mind, though in truth, there is no architectural category by the name “Victorian.” The fanciful gingerbread clapboard dwelling, with its dizzy array of towers, gables, spindles, and porches is but one of many architectural genres, or combinations of genres, that existed during that era. #RandolphHarris 9 of 21
Since the Victorian period began in 1837 and lasted until 1901, it is impossible that any one style of architecture could have dominated for that long. What was a predominant feature of that era was how classical British and European architectural models were adapted to suit North American tastes, raw materials, and technology. The advent of new technologies such as the balloon framed houses, where standardized pieces of machine-cut lumber, uniformly spaced, and held together by machine-made nails, replaced the hand-hewn post and beam structures of the past, meant that more people could own homes. House plans by mail, at the end of the 1840s, when readers of Godey’s Lady’s Book could order any one of 450 house styles, followed by mail order catalogs of houses themselves, after the Civil War, also played a part in the evolution and proliferation of house styles. The millennium will be at hand when everyone agrees that beauty and human scale are as important as efficiency in anything designed for human consumption. By painting Victorian houses with extraordinary attention to details and in every colour that hand, mind, and eye can conceive, San Francisco’s Colourist Movement is bringing that new age closer house by house. Why did the Colourist Movement arise in San Francisco? #RandolphHarris 10 of 21
San Francisco is a unique architectural museum. Its 16,000 redwood Victorians constitute one of the World’s architectural treasures. Brilliant Sunshine and crystal clarity are the natural medium of this hill-filled, fog-washed Baghdad-by-the-Bay. The warmth of these houses reflects as it enhances the city’s great natural beauty. There once were some 48,000 Victorian houses built in San Francisco during the 65 years between the Gold Rush and the Panama Pacific International Exposition in 1915. Nearly all sumptuous palaces on Nob and Rincon Hills were destroyed by the 1906 Earthquake and fire. The smaller mansions, town houses, row houses, and mass-produced Victorians that remained, in sections west and south of the burned-out downtown area, survived. Since the early 1970s, San Francisco’s Victorian houses have been shining forth in blazing colors. The city is a haven for people who can appreciate as well as create Painted Ladies. In American architecture, the painted ladies are enchanting, three-story, Queen Anne Victorian houses, which were built in the late 1880s. They are a row of multimillion dollar, colourful Victorian houses located at 710-720 Steiner Street in San Francisco, California. Each house usually has three vibrant colours and are famous Worldwide. If you like Victorian architecture, consider studying Trigonometry. #RandolphHarris 11 of 21
To people feeling increasingly like helpless victims of big corporations, big government, and jobs which are means not ends, painting their homes is a satisfying form of self-expression. Nothing in San Francisco has been as effective in making people take pride in their homes, streets, neighbourhoods, and city as paint applied with imagination. (And if that gives the bureaucrats any ideas on urban renewal, and increasing unemployment, so be it!) The Colourist Movement developed spontaneously but haltingly in the 1960s. Isolated beacons of colour painted by a few courageous souls cropped up and immediately aroused the ire Pained Ladies still do on the grounds of tradition and aesthetics. Nevertheless, the momentum of the movement accelerates, spurred by the creative tension of beauty and money. Thanks to the passion and creativity of painters, colorists, and homeowners, the Painted Ladies will not only survive the evils of modernization but are now more beautiful than ever. Tradition is not only preserved but enriched with a fresh eye and bright coat of paint. The Painted Ladies are exquisite examples of how an American tradition worth preserving can be revitalized and made meaningful to a new generation. Because they are a breathtakingly beautiful lesson in renewing a tradition and a city, they have additional significance for this and future generations. #RandolphHarris 12 of 21
Yet even these dazzling damsels cannot be taken for granted. San Francisco has not been granted immunity from the inevitable Earthquake. The right of these Victorians to exist must also be balanced against the need for adequate housing for all income levels, a reality which the success of the Colourist Movement has paradoxically made more difficult to achieve by rapidly escalating the cost of a house. The immortalized Painted Ladies must be seen in person to really appreciate them. Nothing can match the experience of encountering three stories of bright colours against a clear blue San Francisco sky. And few urban delights equal wandering around the town’s Painted Ladies on a sunny day. If you are still wondering what makes San Francisco so special, all you have to do is go look. The combined effect of colour and scale is, like inhaling pure oxygen, irresistibly exhilarating. To come upon one of these houses unexpectedly is to experience a sudden rush of pleasures. As you stroll along a street like Fair Oaks in the Mission District, your eyes develop greater sensitivity to felicities of colour and design. You sense how one house being painted led to another, creating an endless series of gems in the variegated necklace of Victorian San Francisco. However, do not wait. Colours face the same need for protection and artistic expression which inspired homeowners to paint these Victorians will inspire them again. #RandolphHarris 13 of 21
By the time you see these houses, some will be repainted. Painted Ladies only captures a moment in time. Painted Ladies is a collection of the best houses, details, and rows of houses our search uncovered. The aim in selecting was that each house be unique in color and architecture. Some are stronger on colour, others on architecture, but most are a happy marriage of both. “Wherefore, my beloved brethren, have miracles ceased because Christ hath ascended into Heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of humans? For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of humans; and he dwelleth eternally in the Heavens. And because he hath done this, my beloved brethren, have miracles ceased? Behold I say unto you, Nay; neither have Angels ceased to minister unto the children of humans. For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of Godliness,” reports Moroni 7.27-30. The self-actualized enlightenment, like the being, eludes the unenlightened observer, who cannot comprehend this kind of being, and so usually ends by misunderstanding one. #RandolphHarris 14 of 21
Wisdom is called mobile by way of similitude, according as it diffuses its likeness even to the outermost of things; for nothing can exist which does not proceed from the divine wisdom by way of some kind of imitation, as from the first effective and formal principle; as also works of art proceed from the wisdom of the artist. And so in the same way, inasmuch as the similitude of the divine wisdom proceeds in degree from the highest things, which participate more fully of its likeness, to the lowest things which participate of it in a lesser degree, there is said to be a kind of procession and movement of the divine wisdom to things; as when we say that the sum proceeds to the Earth, inasmuch as the ray of light touches the Earth. Every procession of the divine manifestation comes to us from the movement of the Father of light. These things are said of God in Scriptures metaphorically. For as the Sun is said to enter a house, or to go out, according as its rays reach the house, so God is said to approach to us, or to recede from us, when we receive the influx of His goodness, or decline from Him. “And the office of their ministry is to call humans unto repentance, and to fulfill and to do the work of the covenants of the Father, which he hath made unto the children of humans, to prepare the way among the children of humans, by declaring the word of Christ unto the children of humans, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him,” Moroni 7.31. #RandolphHarris 15 of 21
Lost persons, in Christian terms, are precisely the ones who mistake their own person for God. They falsely identify, and cannot recognize, what is closet to them—themselves. Then, as we have noted, everything becomes delusional. Such a one really does think one is in charge of one’s life—though, admittedly, to manage it “successfully,” one may have to bow outwardly to this or that person or power. However, one is in charge (one believes), and one has no confidence in the one who really is God. As we have seen, such ones “do not see fit to center their knowledge upon God.” Their god, as Paul elsewhere wrote, is their “belly” (Philippians 3.19), the feeling center of the self. They are willing slaves of their feelings or appetites (Romans 16.18). They “want what they want when they want it,” as the song says, and that is the ultimate fact about them. If they do not get it, they become angry and depressed, and are a danger to themselves and others. The philosophy of living with an underlying motive of doing everything for one’s own personal peace and comfort rapidly colours everything that might formerly have come under the headings of right and wrong. This new way of thinking adds entirely new shades, often in blurring brushstrokes of paint that wipe out the existence of standards or cast them into a shadow that pushes them out of sight. #RandolphHarris 16 of 21
If one’s peace, comfort, way of life, convenience, reputation, opportunities, job, happiness, or even ease is threatened, “Just abort it.” Abort what? Abort another life that is not yet born. Yes, but also abort the afflictions connected with having a disabled child, and abort the burdens connected with caring for the old or invalid. Added swiftly are the now supposedly thinkable attitudes of aborting a child’s early security in one’s rights to have two parents and a family life; aborting a wife’s need for having her husband be someone to trust and lean upon; aborting the husband’s need for having a companion and friend as well as a feminine mate; aborting any responsibility to carry through a job started. Thus self-idolatry rearranges the entire spiritual and moral landscape. It sees the whole Universe with different eyes. If it is not abortion that is at the center, it will be something else; but the fundamental pride of putting oneself at the center of the Universe is the hinge upon which the entire World of the ruined self turns. The surest source of destruction to humans is to obey themselves. Yet, self-obedience seems the only reasonable path for nearly everyone. So blindly do we all rush in the direction of self-love, that every one thinks one has a good reason for exalting oneself and despising all others in comparison. #RandolphHarris 17 of 21
Whereas the primal relationship of human to human is giving one, in the state of sin it is purely demanding. Every person exists in a state of complete voluntary isolation; each being lives one’s own life, instead of all living the same God-life. Well, of course. Each is a god unto oneself. “And by so doing, the Lord God prepareth the way that the residue of beings may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which one hath made unto the children of humans. And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me. And he hath said: Repent all ye ends of the Earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved,” reports Moroni 7.32-34. O God, Who gavest the Holy Spirit to Thine Apostles, vouchsafe a good effect to Thy people’s devout prayer; that as Thou hast given them faith, Thou mayest also bestow on them peace, through Jesus Christ our Lord. We beseech Thee, O Lord, let the Holy Spirit enkindle in us that fire which our Lord Jesus Christ sent upon the Earth, and ardently desired to see enkindled, Who with thee will allow of to see deeply into the hidden meaning of life for ye are the best qualified to guide us in matters of conduct and motive. #RandolphHarris 18 of 21
My Father, enlarge my heart, warm my affections, open my lips, supply words that proclaim “Love lusters at Calvary.” There grace removes my burdens and heaps them on thy Son, made a transgressor, a curse, and sin for me; there the sword of thy justice smote the man, thy fellow; there thy infinite attributes were magnified, and infinite atonement was made; there infinite punishment was due, and infinite punishment was endured. Christ was all anguish that I might be all joy, cast off that I might be brought in, trodden down as an enemy that I might be welcomed as a friend, surrendered to hell’s worst that I might attain Heaven’s best, stripped that I might be clothed, wounded that I might be healed, athirst that I might drink, tormented that I might be comforted, made a shame that I might inherit glory, entered darkness that I might have eternal light. My Saviour wept that all tears might be wiped from my eyes, groaned that I might have unfading healthy, bore a thorny crown that I might have a glory-diadem, bowed his head that I might uplift mine, experienced reproach that I might receive welcome, closed his eyes in death that I might gaze on unclouded brightness, expired that I might for ever live. #RandolphHarris 19 of 21
O Father, who spared not thine only Son that thou mightiest spare me, all this transfer thy love designed and accomplished; help me to adore thee by lips and life. O that my every breath might be ecstatic praise, my every step buoyant with delight, as I see my enemies crushed, Satan baffled, defeated, destroyed, sin buried in the ocean of reconciling blood, hell’s gates closed, Heaven’s portal open. Go forth, O conquering God, and show me the cross, might to subdue, comfort and save. The Lord wants us to bring our children up with tenderness, discipline, and instruction. The words “bring them up” mean “to nourish or feed.” Bring them up also means to let them be kindly cherished, and to speak to one’s children with gentleness and friendliness. When I was a teenager, my best friend’s father was a man’s man. He had spent thirty-two years in the Coast Guard as a noncommissioned officer, a chief bosun’s mate. He was a big man, and in his prime he had put on the gloves with Joe Louis. When he walked down the street, officers greeted him first. He could be rough and tumble. However, do you know what he called his 165-pound son? “Dear Ken.” I was “Mr. Randy,” and I did not mind at all. In fact, it made me feel great. He was not hung up on “Real men do not show affection.” In fact, he still hugs his grown son—a man’s man himself. We are to be tender. Men are never manlier than when they are tender with their children—whether holding a baby in their arms, loving their grade-schooler, or hugging their teenager or adult children. #RandolphHarris 20 of 21
A child needs also to know that one’s father and one’s mother are happily married, and supportive of their children. A child who comes from a happy home is more likely to be stable. Tenderness—verbal and physical—comes naturally to a father living under God’s Word. Men, how do we measure up? Next there is training. This is a strong word which means discipline, even by punishment. Discipline certainly includes corporal discipline as needed. However, it encompasses everything necessary to help train a child in the way one should go. The tragedy is that so many men have left this to their children’s mothers. Not only is this unfair to the mother, but it robs the child of the security and self-esteem which come from being disciplined by the father. Men, do you leave the discipline of your sons and daughters to your wives? If so, that is a sad breach of domestic responsibility. You are not living under God’s Word! O God, the Enlightener and the Life of believers, the ineffable greatness of Whose gifts is celebrated by the testimony of this day’s festival; grant unto Thy people to apprehend in their understandings what they have learned by a miracle, that Thine adopted children, whom the Holy Spirit has called together, may love Thee without any lukewarmness, and confess Thy Faith without any dissension; through Jesus Christ our Lord. #RandolphHarris 21 of 21
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Every morning I get up and look through the Forbes list of the richest people in America. If I am not there, I go to work. “With God all things are possible,” reports St. Matthew 19.26. The sciences which deal with behaviour are in an infant state. This cluster of scientific disciplines is usually thought of as including psychology, psychiatry, sociology, social psychology, anthropology, and biology, though sometimes the other social sciences such as economics and political science are included, and mathematics and statistics are very much involved as instrumental disciplines. Though they are all at work trying to understand the behaviour of beings, and though research in these fields is growing by leaps and bounds, it is still an area in which there is undoubtedly more confusion than solid knowledge. Thoughtful workers in these fields tend to stress the enormity of our scientific ignorance regarding behaviour, and the paucity of general laws which have been discovered. They tend to compare the state of this field of scientific endeavour with that of physics, and seeing the relative precision of measurement accuracy of prediction, and elegance and simplicity of the discovered lawfulness in this latter field, are vividly aware of the newness, the infancy, the immaturity, of the behavioural science field. #RandolphHarris 1 of 19
Without in any way denying the truthfulness of this picture, I believe it is sometimes stressed to the point where the general public may fail to recognize the other side of the coin. Behavioural science, even though in its infancy, has made mighty strides towards becoming an “if—then” science. By this I mean that it has made striking progress in discerning and discovering lawful relationships such that is certain conditions exist, then certain behaviours will predictably follow. I believe that too few people are aware of the extent, the breadth, and the dept of the advances which have still been made in recent decades in the behavioural sciences. Still fewer seem to be aware of the profound social, educational, political, economic, ethical, and philosophical problems posed by these advances. Each general statement I shall makes is supported by reasonably adequate research, though like all scientific findings each statement is an expression of a given degree of probability, not of some absolute truth. Furthermore each statement is open to modification and correction or even refutation through more exact or more imaginative studies of the future. In behavioural sciences there is an element of prediction which is prominent. The pattern of each of these can be generalized as follows: If an individual possesses measurable characteristics a, b, and c, then we can predict that there is a high probability that one will exhibit behaviours x, y, and z. #RandolphHarris 2 of 19
Thus, we know how to predict, with considerable accuracy, which individuals will be successful college students, successful industrial executives, successful insurance agents, and the like. I will not attempt to document this statement, simply because the documentation would be so extensive. He whole field of aptitude testing of vocation testing, of personnel selection is involved. Although the specialists in these fields are rightly concerned with the degree of inaccuracy in their predictions, the fact remains that here is a wide area in which the work of the behavioural sciences is accepted by multitudes of hardheaded industries, universities and other organizations. We have come to accept the fact that out of an unknown group the behavioural scientist can select (with a certain margin of error) those persons who will be successful typists, practice teachers, filing clerks, or physicists. This field is continually expanding. Efforts are being made to determine the characteristics of the creative chemist, for example, as over against the merely successful chemist, and, though without outstanding success, efforts have been and are being made to determine the characteristics which will identify the potentially successful psychiatrist and clinical psychologist. Science is moving steadily forward in its ability to say whether or not you possess the measurable characteristics which are associated with a certain type of occupational activity. #RandolphHarris 3 of 19
We know how to predict success in schools for military officer candidates, and in combat performance. To select one study in this field, Williams and Leavitt (31) found that they could make satisfactory predictions regarding a Marine’s probably success in Officer Candidates School (OCS) and in later combat performance by obtaining ratings from one’s “buddies.” They also found that in this instance the human’s fellow soldiers were better psychological instruments than were the objective tests they used. There is illustrated here not only the use of certain measures to predict behaviour, but a willingness to use those measures, whether conventional or unconventional, which are demonstrated to have predictive power. We can predict how radical or conservative a potential business executive will be. Whyte (30), in his recent book cites this as one of many examples of tests that are in regular use in industrial corporations. Thus in a group of young executives up for promotion, top management can select those who will exhibit (within a margin of error) whatever degree of conservatism or radicalism is calculated to be for the best welfare of the company. They can also base their selection on knowledge of the degree to which each person has a latent hostility to society, or latent homosexuality, or psychotic tendencies. #RandolphHarris 4 of 19
Testing giving (or purporting to give) such measures are in use by many corporations both for screening purposes in selection of new management personnel, and also for purposes of evaluation of beings already in management position, in order to choose those who will be given greater responsibilities. We know how to predict which members of an organization will be troublemakers and/or delinquent. A promising young psychologist (10) has devised a short, simple pencil and paper test which has shown a high degree of accuracy in predicting which of the employees hired by a department store will be unreliable, dishonest, or otherwise difficult. He states that it is quite possible to identify, with considerable precision, the potential troublemakers in any organized group. This ability to identify those who will make trouble is, so far as the technical issues are concerned, simply an extension of the knowledge we have of prediction in other fields. From the scientific point of view it is no different from predicting who will be a good typesetter. We know that a competent clerical worker, using a combination of test scores and actuarial tables, can give a better predictive picture of a person’s personality and behaviour, than can an experienced clinician. #RandolphHarris 5 of 19
Paul Meehl (18) has shown that we are sufficiently advanced in our development of personality tests, and in information accumulated through these tests, that intuitive skill and broad knowledge, experience, and training, are quite unnecessary in producing accurate personality descriptions. He has shown that in many situations in which personality diagnoses are being made—mental hygiene clinics, veteran’s hospitals, psychiatric hospitals, and the like, it is wasteful to use well-trained professional personnel to make personality diagnoses through the giving of tests, interviewing the person and the like. He has shown that a clerk can do it better, with only a minimum and impersonal contact with the patient. First a number of tests would be administered and scored. Then the profile of scores would be looked up in actuarial tables prepared on the basis of those measurement, appraisal and evaluation of human characteristics, and the prediction of certain behaviour patterns on the basis of those measurements. Indeed, there is no reason why Meehl’s clerk could not also be eliminated. With proper coded instruction there is no reason why an electronic computer could not score the tests, analyze the profiles and come up with an even more accurate picture of the person and his predicted behaviour than a human clerk. #RandolphHarris 6 of 19
We have all seen it—and perhaps done it! The father walks in the door after a pressured day, preoccupied, with brow furrowed. His three-year-old comes running to him, but Dad is busy unburdening himself to his wife. “Just a moment, Leo.” Leo tugs at his father’s britches—no response. He tugs again! His father explodes, picks him up, and taps his little legs for being “rude.” The Lord knows how many children “lose heart” because their fathers have “hard days.” Life is sometimes like the cartoon where the boss is grouchy toward a worker; his employee, in turn, comes home and is irritable with the children; his son then kicks the dog; the dog runs down the street and bites the first person he sees—the boss! We fathers must never let our pressures drive us into this unhappy cycle. The costs are too high. Some say you treat your fellow humans on the level. However, when you are home with the wife and kids, are you as mean as the Devil? Your kids know. “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves,” reports St. Matthew 7.15. Few things will exasperate a child more than inconsistency. Pity the horse that has a rider who gives it mixed signals, digging his heels into its side and pulling the reins at the same time. Pity the child even more who has the rules changed by a capricious father, and who is always exasperated because of the conflicting messages one receives. #RandolphHarris 7 of 19
Fathers, you may forgive yourself by saying, “I am so busy…Memory is not my thing…I am just a spontaneous person!” However, your children will not. Be consistent. Never ever make a promise to your children you do not keep! Do any unfulfilled promises come to mind? Horseback riding that never happened? Trips to the Baskin-Robbins ice cream shop, Winchell’s Donut, New Lai Wah Chinese food, of Giant Burgers, or to watch a Golden State Warrior’s Game on an A’s baseball game? You may forget, but you have a little boy or a girl who will remember it eighty years from now. One of the most exasperating and damning sins a father can commit against his children is favourtism. I say this despite being the last one who would suggest you should treat all your children alike. Some children need more discipline, some need more independence. Some need more structure, some need less. Some need more holding than others. Some need more encouragement. However, no child should be favoured over another. Favouritism was the damning sin of Isaac, who favoured Esau over Jacob. Ironically, it was also the damning sin of Jacob, who favoured Joseph over his brothers. Like favouring father, like rejected son! How crushing, how disheartening to know that you are less favoured—less loved. #RandolphHarris 8 of 18
Men, the great “do not” of fatherhood is, “Do not exasperate your children”—and life tells us what the resulting “do nots” of this are: Do not be critical, do not be over strict, do not be irritable, do not be inconsistent, do not show favouritism. God has created our children with their hearts turned toward ours. Our power is awesome! We must take God’s Word to heart. We can select those persons who are easily persuaded, who will conform to group pressures, or those who will not yield. Two separate but compatible studies (15, 16) show that individuals who exhibit certain dependency themes in their responses to the pictures of the Thematic Apperception Test, or who, on another test, show evidence of feelings of social inadequacy, inhibition of aggression, and depressive tendencies, will be easily persuaded, or will yield to group pressures. These small studies are by no means definitive, but there is every reason to suppose that their basic hypothesis is correct and that these or other more refined measures will accurately predict which member of a group will be easily persuaded, and which will be unyielding even to fairly strong group pressures. We can predict, from the way individual perceive the movement of a spot of light in a dark room, whether they tend to be prejudiced or unprejudiced. #RandolphHarris 9 of 19
There has been much study of ethnocentrism, the tendency toward a pervasive and rigid distinction between ingroups and outgroups, with hostility toward outgroups, and a submissive attitude toward, and belief in the rightness of, ingroups. One of the theories which has developed is that the more ethnocentric person is unable to tolerate ambiguity or uncertainty in a situation. Operating on this theory Block and Block (5) has subjects report on the degree of movement they perceived in a dim spot of light in a completely dark room. (Actually no movement occurs, but almost all individuals perceive movement in this situation.) They also gave these same subjects a test of ethnocentrism. It was found, as predicted, that those who, in successive trials, quickly established a norm or the amount of movement they perceived, tended to e more ethnocentric than those whose estimates of movement continued to show variety. This study was repeated, with slight variation, in Australia (28), and the findings were confirmed and enlarged. It was found that the more ethnocentric individuals were less able to tolerate ambiguity, and saw less movement than the unprejudiced. They also were more dependent on others and when making their estimates in the company of another person, tended to conform to the judgment of that person. #RandolphHarris 10 of 19
Hence it is not too much to ay that by studying the way the individual perceives the movement of a dim light in a dark room, we can tell a good deal about the degree to which one is a rigid, prejudiced, ethnocentric person. This hodgepodge of illustrations of the ability of the behavioural sciences to predict behaviour,and hence to select individuals who will exhibit certain behaviours, may be seen simply as the burgeoning applications of a growing field of science. However, what these illustrations suggest can also cause a cold chill of apprehension. The thoughtful person cannot help but recognize that these developments I have described are but the beginning. One cannot fail to see that if more highly developed tools were in the hands of an individual or group, together with the power to use them, the social and philosophical implications are awesome. One can begin to see why a scientist like von Bertalanffy warns, “Besides the menace of physical technology, the dangers of psychological technology are often overlooked.” Why then do we not experience more of this endless supply of God’s grace? Why do we do often seem to live in spiritual poverty instead of experiencing life to the full as Jesus promised (John 10.10)? #RandolphHarris 11 of 19
There are several reasons that may or may not apply to a particular believer, but for the purposes of our study on grace, I would like to look at two that probably apply to most of us. First, is our frequent misperception of God as the divine equivalent of Ebeneezer Scrooge; the God who demands the last ounce of work out of His people and then pays them poorly. That may sound like an overstatement of our perception of God, but I believe it is a fairly accurate representation of how many Christians think. Consider the following words from one of John Newton’s hymns: Come, my soul, thy suit prepare: Jesus loves to answer prayer; he himself has bid thee pray, therefore will not say thee nay. Thou art coming to a King, Large petitions with thee bring; for his grace and power are such, none can ever ask too much. How many Christians really believe those words? How many of us really believe Jesus loves to answer prayer? How many of us believe His grace and power are such that we can never ask too much? Rather, we tend in the direction of believing God is reluctant to answer prayers and His grace and power are not sufficient to fulfill our needs, let along our requests. We should not forget that Satan’s very first temptation of humankind was based on questioning the goodness and generosity of God (see Genesis 3.1-5). #RandolphHarris 12 of 19
And this vicious attack on the patriarch Job was designed to cause Job to question God’s goodness so that he would then curse God (see Job 1.16-11). Satan has not changed his strategy today. This perception of God as the reluctant giver comes right from Satan and must be resisted by us if we are to experience the fullness of God grace. “Remember this. Talk to God. No matter how you are feeling, no matter what you are facing, no matter what happens to hurt you or disappoint you or confuse you. Talk to God. And never stop talking to Him. You understand me? Talk to Him. Realize that because things go bad in this World, because they go well, because they come easy or they come with difficulty, well, it does not mean that He is not here. I do not mean here in this chapel. I mean here everywhere. Talk to Him. No mater how many years pass, no matter what happens, always talk to Him. Would you try to remember to do that? Anytime you want. You start now with or without words, and you just keep talking and you never never let anything come between you and talking to God,” Page 27, Of Love and Evil by Anne Rice. Many believers do not comprehend the superabundance of God’s grace and generosity, we ask Him for paltry blessings, when we could be drawing on the abundance of His riches. #RandolphHarris 13 of 19
The apostle Paul told us that God “has blessed us in the Heavenly realms with every spiritual blessing in Christ,” and “[He] will meet all your needs according to his glorious riches in Christ Jesus” reports Ephesians 1.3, Philippians 4.19. Within the scope of these two scriptures, God promises to meet every one of our needs, both spiritual and temporal. The God who was gracious to Adam and Eve both before and after the Fall, who rejoiced in doing good to the Jewish nation in captivity, who was the “God of all grace” to Peter, is the same gracious and generous God today. Grace is part of the very nature of God, and He cannot change. He is indeed the generous landowner of the parable, continually going to the marketplace of life to find those in need of “a day’s wages” so that He can bring them into His vineyard and then reward them out of all proportion to their labors. Perhaps the larger reason why we do not experience more of God’s grace is our misconception that, having been saved by grace, we must now, at least to some degree, “pay our own way” and earn God’s blessings in our daily lives. An accepted maxim among people today, “there is no such thing as a free lunch” (which may be true in our society), is carried by us into our relationship with God. #RandolphHarris 14 of 19
In fact this misconception that we must pay our own way is more than a mistaken theological notion. It actually springs from the perverse disposition of our hearts—the disposition of pride. Perhaps the most difficult task for us to perform is to rely on God’s grace and God’s grace alone for our salvation. It is difficult for our pride to rest on grace. Grace is for other people—for beggars. We do not want to live by a Heavenly welfare system. We want to earn our own way and atone for our sins. We like to think that we will go to heaven because we deserve to be there. When considering the subject of the grace of God in salvation, the problem of pride described is applicable to living the Christian life. Not only do we think we must pay our own way, at least to some degree, we subtly insist on paying our own way. Grace is for other people—for beggars, but not for us. Let me illustrate from my own experience. After the death of my first wife, Eleanor, God very soon brought into my life another charming and Godly lady whom Eleanor and I had known for a number of years. Just over a year Eleanor’s death, Jane and I were married. A few months later I began to realize I was experiencing a vague sense of guilt despite confidence that God had guided in our marriage. One day I realized my sense of guilt was due to the feeling that I had not “paid my dues” in long months of grief and loneliness unlike some of my friends who have lost their spouses. #RandolphHarris 15 of 19
I felt I did not “deserve” such a tremendous blessing from God so soon after Eleanor’s death. In fact, I discovered I was unconsciously not allowing myself to enjoy the full riches of the blessing God had so obviously given me. I had lapsed into the World’s way of thinking that we somehow must earn God’s blessings through our suffering or sacrifice or hard work. It can be humbling, sometimes humiliating, to realize we have not paid our own way. Think of the workers in the parable who worked only one hour. How did they feel when they realized they had received as much pay as those who had worked twelve long hours through the heat of the day? Did they feel grateful for the generous gift they had received, or guilty that they had not earned their pay? If they were living by a philosophy of works as we so often do, they would have felt guilty. They would have experienced the gracious generosity of the landowner, but they would not have enjoyed it. You and I actually experience the grace of God in our lives far more than we realize. However, all too often we do not enjoy His grace because we are trying to live by merit, not by grace. In looking for our own goodness by which we hope to earn the blessing of God, we fail to see the superabundance of the goodness and grace of God in our lives. #RandolphHarris 16 of 19
O God, Who wast pleased to send Thy disciples the Holy Spirit, the Paraclete, in the burning fire of Thy love, grant to Thy people to be fervent in the unity of faith; that evermore abiding in Thee, they may be found both stedfast in faith and active in work; through Jesus Christ our Lord. May the Spirit, the Paraclete, O Lord, Who proceedeth from Thee, illuminate our minds, and, as Thy Son hath promised, lead us into all truth; through the same our Lord Jesus Christ. May the outpouring of the Holy Spirit, O Lord, cleanse our hearts, and make them fruitful with its plenteous dew; through our Lord Jesus Christ. “And God also declared unto prophets, by his own mouth, that Christ should come. And behold, there were divers ways that he did manifest things unto the children of humans, which were good; and al things which are good cometh of Christ; otherwise humans were fallen, and there could no good thing come unto them. Wherefore, by the ministering of Angels, and by every word which proceeded forth out of the mouth of God, humans began to exercise faith in Christ; and thus by faith, they did lay hold upon every good thing; and thus it was until the coming of Christ,” reports Moroni 7.23-25. #RandolphHarris 17 of 19
Blessed Lord Jesus, before thy cross I kneel and see the heinousness of my sin, my iniquity that caused thee to be “made a curse,” the evil that excites the severity of divine wrath. Show me the enormity of my guilt by the crowns of thorns, the pierced hands and feet, the bruised body, the dying cries. Thy blood is the blood of incarnate God, its worth infinite, its value beyond all thought. Infinite must be the evil and guilt that demands such a price. Sin is my malady, my monster, my foe, my viper, born in my birth, alive in my life, strong in my character, dominating my faculties, following me as a shadow, intermingling with my every thought, my chain that holds me captive in the empire of my soul. Sinner that I am, why should the Sun give me light, the air supply breath, the Earth bear my tread, its fruits nourish me, its creatures subserve my ends? Yet thy compassions yearn over me, thy heart hastens to my rescue, thy love endured my curse, thy mercy bore my deserved stripes. Let me walk humbly in the lowest depths of humiliation, bathed in thy blood, tender of conscience, triumphing gloriously as an heir of salvation. “And after that he came humans also were saved by faith in his name; and by faith, they become the sons of God. And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you,” reports Moroni 7.26. #RandolphHarris 18 of 19
The readiness with which one once plunged into other people’s affairs to help the, as one believed, will dissolve and disappears. One knows now that their real troubles remain unaffected by this surface acid, that meddling in their problems is not the right way. One is surrounded by an aura which makes one a crowd of fawning disciples and flattering admirers. However, one could not accept such a role because one knows that they will refuse to let one be oneself and will expect one to be different from what one really is. One does not care to face an attitude which is hostile or indifferent; one does not even need to talk to beings who begin by disbelieving one. No self-actualized person looks down on others from one’s pedestal, but that does not alter the distancer that extends from their ignorance to one’s knowledge. One does not require idolatrous homage from them and indeed shrinks from it. One unaffected nature renders one desirous of being treated no better than others. One passes among others a hidden existence, a secret inner life. The conventional World is so tied to, and therefore so deceived by appearances, that it is only a tiny handful of people who meet such a being with the understanding and sympathy one deserves. It is not personal desire which makes one refrain from communicating oneself to others, but public circumstances. In this one obeys the Greek verse, “When to be wise is all in vain, be not wise at all.” Why should one communicate the oracles of Heaven to those whose minds run only to trivialities? #RandolphHarris 19 of 19
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If you do not think that everyday is a great day, try going without one. Absence from who we love is worse than death. God moves in mysterious way, His wonders to perform; He plants his footsteps in the sea, and rides upon the storm. “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” reports Micah 6.8. What are the conditions within the individual which are most closely associated with a potentially constructive creative act? I see these as possibilities. Openness to experiences: Extensionality. This is the opposite of psychological defensiveness, when to protect the organization of the self, certain experiences are prevented from coming into awareness except in distorted fashion. In a person who is open to experiences each stimulus is freely relayed through the nervous system without being distorted by any process of defensiveness. Whether the stimulus originates in the environment, in the impact of form, colour, or as a memory trace in the central nervous system, it is available to awareness. This means that instead of perceiving in predetermined categories (“trees are green,” “college education is good,” “modern art is silly”) the individual is aware of this existential moment as it is, thus being alive to many experiences which fall outside the usual categories (this tree is lavender; this college education is damaging; this modern sculpture has a powerful effect on me). #RandolphHarris 1 of 19
This last suggests another way of describing openness to experience. It means lack of rigidity and permeability of boundaries in concepts, beliefs, perceptions, and hypotheses. It means a tolerance for ambiguity where ambiguity exists. It means the ability to receive much conflicting information without forcing closure upon the situation. It means what the general semanticist calls the “extensional orientation.” This complete openness of awareness to what exists at this moment is, I believe, an important condition of constructive creativity. In an equally intense but more narrowly limited fashion it is no doubt present in all creativity. The deeply maladjusted artist who cannot recognize or be aware of the sources of unhappiness in oneself, my nevertheless be sharply and sensitively aware of form and colour in one’s experience. The tyrant (whether on a petty or grand scale) who cannot face the weakness in oneself may nevertheless be completely alive to and aware of the areas that still need to be adjusted in the psychological armour of those with whim one deals. Because there is the openness to one phase of experience, creativity is possible; because the openness is only to one phase of experience, he product of this creativity may be potentially destructive of social values. The more the individual has available to oneself a sensitive awareness of all phases of one’s experience, the more sure we can be that one’s creativity will be personally and socially constructive. #RandolphHarris 2 of 19
An internal locus of evaluation: perhaps the most fundamental condition of creativity is that the source or locus of evaluative judgment is internal. The value of one’s product is, for the creative person, established not by the praise or criticism of others, but by oneself. Have I created something satisfying to me? Does it express a part of me—my feeling or my thought, my pain or my ecstasy? When one is being creative, these are the only questions which really matter to the creative person, or to any person. This does not mean that one is oblivious to, or unwilling to be aware of, the judgments of others. It is simply that the basis of evaluation is possessed within oneself, in one’s own organismic reaction to and appraisal of one’s products. If to the person it has the “feel” of being “me in action,” of being an actualization of potentialities in oneself which heretofore have not existed and are not emerging into existence, then it is satisfying and creative, and no outside evaluation can change that fundamental fact. The ability to toy with elements and concepts is probably less important than openness to experience and an internal locus of evaluation, it seems to be a condition of creativity. Occasionally one feels one is not worthy enough to contact a spiritual teacher because one does not have a “clean heart.” This is a wrong mental attitude. #RandolphHarris 3 of 19
One needs assistance in getting this “clean heart” and there is nothing wrong in seeking such help. Associated with the openness and lack of rigidity described in the section about openness to experience is the ability to play spontaneously with ideas, colours, shapes, relationships—to juggle elements into impossible juxtapositions, to shape wild hypotheses, to make the given problematic, to express the ridiculous, to translate from one form to another, to transform into improbable equivalents. It is as though out of the wasteful spawning of thousands of possibilities there emerges one or two evolutionary forms with the qualities which give them a more permanent value. When these three conditions obtain, constructive creativity will occur. However, we cannot expect an accurate description of the creative act, for by its very nature it is indescribable. This is the unknown which we must recognize as unknowable until it occurs. This is the improbably that become probable. Only in a very general way can we say that a creative act is the natural behavior of an organism which has a tendency to arise when that organism is open to all of its inner and outer experiencing, and when it is free to try out in flexible fashion all manner of relationships. It is a grave mistake for one to eject what a favourable destiny thus offers one. However, sinful one be, there is also a fact that one aspires to rise above one’s sins, else one would not feel sorry for them. #RandolphHarris 4 of 19
Out of this multitude of half-formed possibilities the organism, like a great computing machine, selects this one which most effectively meets an inner need, or that one which forms a more effective relationship with the environment, or this other one which discovers a more simple and satisfying order in which life may be perceived. There is one quality of the creative act which may, however, be described. In almost all the products of creation we note a selectivity, or emphasis, an evidence of discipline, an attempt to bring out existence. The artist paints surfaces or textures in simplified form, ignoring the minute variations which exist in reality. The scientist formulates a basic law of relationships, brushing aside all the particular events or circumstances which might conceal its unveiled beauty. The writer selects those words and phrases which give unity to one’s expression. We may say that this is the influence of the specific person, of the “I.” Reality exists in a multiplicity of confusing facts, but “I” bring a structure to my relationship to reality; I have “my” way of perceiving reality, and it is the (unconsciously?) discipline personal selectivity or abstraction which gives to creative products their esthetic quality. It needs some humility and more discernment to approach this benefit of knowledge, insight, experience, and wisdom—all of which are unusual and rare. #RandolphHarris 5 of 19
Though this is as far as we can go in describing any aspect of the creative act, there are certain of its concomitants in the individual which may be mentioned. The first is what we may call the Eureka feeling—“That is it!” “I have discovered!” “This is what I wanted to express!” Another concomitant is the anxiety of separateness. I do not believe that many significantly creative products are formed without the feeling, “I am alone. No one has ever done just this before. I have ventured into territory where no one has been. Perhaps I am foolish, or wrong, or lost, or abnormal.” You will walk a long time or visit many cities before you find another illuminate. Greet one well, therefore, and think of one well, that you may make something of this fortunate meeting. Still another experience which usually accompanies creativity is the desire to communicate. It is doubtful whether a human being can create, without wishing to share one’s creation. It is the only way one can assuage the anxiety of separateness and assure oneself that one belongs to the group. One may confide one’s theories only to one’s private diary. One may put one’s discoveries in some cryptic code. One may conceal one’s poems in a locked drawer. One may put away one’s paintings in a closet. Yet one’s desires to communicate with a group which will understand one, even if one must imagine such a group. #RandolphHarris 6 of 19
One does not create in order to communicate, but once having created one desires to share this new aspect of oneself-in-relation-to-one’s-environment with others. If such a being’s presence, face, bearing, and teaching show something Godlike in one, we should not hesitate to give one the benefit of recognition as being inspired, even if we are not willing to give more. From the very nature of the inner conditions of creativity it is clear that they cannot be forced, but must be permitted to emerge. The farmer cannot make the germ develop and sprout from the seed; one can only supply the nurturing conditions which will permit the seed to develop its own potentialities. So it is with creativity. How can we establish the external conditions which will foster and nourish the internal conditions descried above My experience in psychotherapy leads me to believe that by setting conditions of psychological safety and freedom, we maximize the likelihood of an emergence of constructive creativity Let me spell out these conditions in some detail, labelling them as X and Y. X. Psychological safety. This may be established by three associated processes. Accepting the individual as unconditional worth. Whenever a teacher, parent, therapist, or other person with a facilitating function feels basically that this individual is of worthy in one’s own right and in one’s unfolding, no matter what one’s present condition or behavior, one is fostering creativity. #RandolphHarris 7 of 19
This attitude can probably be genuine only when the teacher, parents, ex cetera, senses the potentialities of the individual and this is able to have an unconditional faith in one, no matter what one’s present state. Among living mortals there is one with whom one may find this link, one whom one may never meet in the flesh but only through a photo, a work of art, a name uttered by someone, or perhaps through a piece of published writing. Among those who no longer live in the body, but with whom the link was made in former births, the echo will return and the idea itself will suffice. We can hope to find today is no longer a teacher to instruct our minds nor a master to guide our steps but an inspirer to set us aflame, to show us the World as God see it. There is for each seeker only one being in the whole World who can do that. One and one alone can work this miracle. It is a strange mystery why destiny has decreed that these seekers after God should have to depend on this one being’s lit mind and strong heart for the help they need more than on any other being’s. Strange, because until they find one their search seems to have a great lack in it which almost brings one to anguish. The attraction which makes a being select someone as one’s master and makes the master willing to help one is analogous to chemical affinity. #RandolphHarris 8 of 19
It is not that they deliberately and consciously choose one another, but that they cannot help doing so. The master knows, automatically and immediately by one’s own intuition, whether a candidate for discipleship is in affinity with one or not, and hence whether to accept or reject the being or not. If one is sensitive and aspiring, and if there is any real spiritual power in the other being, one will feel involuntarily an internal excitement and intuitive expectancy almost from the first minute of their meeting. However, if one is also at sufficient degree of readiness and longing to learn, and if there is personal affinity with this other being, then one will feel shaken to the depths of one’s being, capture in mind and heart. For one will feel the beginnings of discipleship. With the meeting, the aspirant’s supreme chance has come. When an aspirant comes into contact with an advanced soul, one’s own longing is like a magnet which itself spontaneously attracts spiritual force and thought from the other being. Thereupon one experiences an uplift and an enlightenment. If the meeting is a personal one this result is at its fullest. If through a book or letter written by the other being, it is still present but in a weaker degree. Providing a climate in which external evaluation is absent—when we cease to form judgments of the other individua from our own locus of evaluation, we are fostering creativity. #RandolphHarris 9 of 19
For the individual to find oneself in an atmosphere where one is not being evaluated, not being measured by some external standard, is enormously freeing. Evaluation is always a threat, always creates a need for defensiveness, always means that some portion of experience must be denied to awareness. If this product is evaluated as good by external standards, then I must admit my own dislike of it. If what I am doing is bad by external standards, then I must not be aware of the fact that it seems to be me, to be part of myself. However, if judgments based on external standards are not being made then I can be more open to my experience, can recognize my own likings and dislikings, the nature of the materials and of my reaction to them, more sharply and more sensitively. I can begin to recognize the locus of evaluation within myself. Hence I am moving toward creativity. To allay some possible doubts and fears in the reader, it should be pointed out that to cease evaluating another is not to cease having reactions. It may, as a matter of fact, free one to react. “I do not like your idea” (or painting, or invention, or writing), is not an evaluation, but a reaction. It is subtly but sharply different from a judgment which says, “What you are doing is bad (or good), and this quality is assigned to you from some external source.” #RandolphHarris 10 of 19
The first statement permits the individual to maintain one’s own locus of evaluation. It holds the possibility that I am unable to appreciate something which is actually very good. The second statement, whether it praises or condemns, tends to put the person at the mercy of outside forces. One is being told that one cannot simply ask oneself whether this product is a valid expression of oneself; one must be concerned with what others thing. One is being led away from creativity. Understanding empathically—it is this which provides the ultimate in psychological safety, when added to the other two. If I say that I “accept” you, but know nothing of you, this is a shallow acceptance indeed, and you realize that it may change if I actually come to know you. However, if I understand you empathically, see you and what you are feeling and doing from your point of view, enter your private World and see it as it appears to you—and still accept you—then this safety is indeed. In this climate you can permit your real self to emerge, and to express itself in varied and novel formings as it relates to the World. This is a basic fostering of creativity. Y. Psychological freedom—when a teacher, parent, therapist, or other facilitating person permits the individual a complete freedom of symbolic expression, creativity is fostered. This permissiveness gives the individual complete freedom to think, to feel, to be, whatever is most inward within oneself. #RandolphHarris 11 of 19
It fosters the openness, and the playful and spontaneous juggling of precepts, concepts, and meanings, which is a part of creativity. Note that t is complete freedom of symbolic expression which is described. To express in behavior all feelings, impulses, and formings may not in all instances be freeing. Behaviour may in some instances be limited by society, and this is as it should be. However, symbolic expression need not be limited. Thus to destroy a hated object (whether one’s mother or a rococo building) by destroying a symbol of it, is freeing. To attack it in reality may create guilt and narrow the psychological freedom which is experienced. (I feel unsure of this paragraph, but it is the best formulation I can give at the moment which seems to square with my experience.) The permissiveness which is being described is not softness or indulgence or encouragement. It is permission to be free, which also means that one is responsible. The individual is as free to be afraid of a new venture as to be eager for it; free to bear the consequences of one’s mistakes as well as of one’s achievements. It is this type of freedom responsibly to be oneself which fosters the development of a secure locus of evaluation within oneself, and hence tends to bring about the inner conditions of constructive creativity. 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. #RandolphHarris 12 of 19
I have endeavoured to present an orderly way of thinking about the creative process, in order that some of these ideas might be put to a rigorous and objective test. My justification for formulating this theory, and my reason for hoping that such research may be carried out is that the present development of the physical sciences is making an imperative demand upon us, as individuals and as a culture, for creative behavior in adapting ourselves to our new World if we are to survive. I have a deep concern that the developing behavioral sciences may be used to control the individual and to rob one of one’s personhood. I believe, however, that these sciences might be used to enhance the person. The function of theology, Catholic or Protestant, is to purify the faith of believers through an enlightened criticism of empirical Christianity. Catholic theology achieves this—or should achieve it were theologians always conscious of their function—through a self-criticism whereby the theologian brings one’s own Christianity as thought and experience in line with the requirements of the Word of God spoken in Scripture and echoed in the Church of yesterday and today. Thence, from human to human, from teacher to student, from lecturer to listener, from writer to reader, a continuous self-reformation tends to spread abroad. This is why all great theology is prophetic. #RandolphHarris 13 of 19
Announcing the Word of God, it prepares the members of the Church to receive it in its pureness, as the Baptist prepared one’s disciples for the coming of Christ While never speaking in the name of the Church, a prophetic theology gives the lead to the Church of tomorrow by helping beings to welcome the hierarchical teaching into a fully scriptural and traditional background. It is perfectly true that method and system determine each other and that no method can be developed without a prior knowledge of the object to which it is applied. Neither the prophets of whom I speak, nor any of the others stood in the substance or essence of God, as the Scriptures testify; they did not see or explain the nature of God. The norm of theology is then the cloud that enshrounds God’s glory. Guided by the Spirit the believer seeks “theo-logy,” knowledge of God, intimacy with him, inside faith and its darkness. Theological contemplation is a symposium of knowledge and no-knowledge. Speaking generally, the medieval theologians shifted the norm of theology from the level of an anagogical awareness of the presence of God in his absence to the level of a sacramental experience of creation. Everything is then reduced to the sacramentalism of creation, of which the Christian sacrament form the acme. #RandolphHarris 14 of 19
All things, whether natural or supernatural, are images of God, mirrors wherefrom the face of the Christ beckons to beings to take up their cross and follow him. Temporality is a prism through which eternity is seen. God is Light of the intellect. The apostle John wrote that Jesus was “full of grace and truth,” and “From the fullness of his grace we have all received one blessing after another,” reports John 1.14-16. The idea portrayed in verse 16 is analogous to the ocean waves crashing upon the beach. One wave has hardly disappeared before another arrives. They just keep coming from an inexhaustible supply. So it is with the grace of God through Christ. He is full of grace and truth, and it is from His inexhaustible fullness that we receive one blessing after another. We have translated verse 16 as follow: “For out of his fullness we have all received grace upon grace.” Notice we did not receive just grace, but grace upon grace. The meaning of verse 16 is that believers are constantly receiving grace in the place of grace. One manifestation of the unmerited favour of God in Christ is hardly gone when another arrives; hence grace upon grace. The concept grace upon grace, an incessant supply of grace, harmonizes better with the idea from one’s fullness than does the simple term grace. The limitless supply or reservoir indicated by the words his fullness would seem to suggest a limitless outflow: grace upon grace. #RandolphHarris 15 of 19
The human body becomes the primary area of pleasure for the person who does not live honestly and interactively with God, and also the primary source of terror, torture, and death. So it is an obvious thing to turn to for those who worship and serve “the creature rather than the Creator,” reports Romans 1.25. And because bodily enjoyments is what they want, what they choose to pursue, God abandons them to their pursuit of every pleasurable sensation they can wring out of the body—primarily pleasures of the flesh, for that usually gives the greatest kick, but bodily violence is a close second. This is the spiritual room of obsession with the pleasures of the flesh and violence in decadent societies, whether our own or those of other times and place. “Free love,” as it is euphemistically but falsely called, along with various forms of perversion, are simply an extension of body worship (verses 26-27)—even the worship of female private parts and the male phallus witnessed to by both archeology and modern life (and the “abs” and “buns” of today). As logic teaches us, everything logically follows from a falsehood. If what is false is true, then everything is. So anything goes. However, then it turns out that sensuality cannot be satisfied. It is not self-limiting. That is partly because the effect of engaging in the practices of sensuality is to deaden feeling. Then awakens the relentless drive, the desperate need, simply to feel something. #RandolphHarris 16 of 19
This drive is rooted in basic human nature. We have to have feeling, and it needs to be deep and sustained. However, if we are not living the great drama of goodness in God’s kingdom, sensuality through the body is all that is left under our “kingdom.” Paul observes to the Ephesians that the Gentiles [those not knowing God] also walk, in the futility of their mind, being darkened in their understanding, exclude from the life of God, because of the ignorance that is them, because of the hardness of their heart; and they, having become callous, have given themselves over to sensuality, for the practice of every kind of impurity with greediness (Ephesians 4.17-19). This is the natural progression in the flight from God. The drive to self-gratification opens up into a life without boundaries, where nothing is forbidden—if one can get away with it. Why is replaced with Why not? And because this is what these gods want—total license—God abandons them to a worthless or nonfunctional (adokimon) mind—that is, a mind that simply does not work. “As they did not see fit to center their knowledge upon God, God released them into the grip of a non-functional mind, to do what is indecent,” reports Romans 1.28. The outcome is a humanity “filled with unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they gossip, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful. #RandolphHarris 17 of 19
And although they still know of the condemnation of Go on such things, “they not only do the same, but also give hearty approval to those who practice them,” reports Romans 1.29-32. O Lord, Who hast borne our weak flesh to be glorified with Thee in Heavenly places, take away the foulness of our sins, and restore to us the dignity of our first estate; that by believing in Thee we may be able thither to ascend, wither we now believe Thee to have really ascended. “And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged. Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly be a child of Christ,” reports Moroni 7.18-19. Lord God Almighty, thy understanding is unsearchable and infinite, thy arm cannot be stayed, thy agency extends through limitless space, all works hang on thy care, with three time is a present now. Holy is thy wisdom, power, mercy, ways, works. How can I stand before thee with my numberless and aggravated offences? I have often loved darkness, observed lying vanities, forsaken thy given mercies, trampled underfoot thy beloved Son, mocked thy providences, flattered thee with my lips, broken thy covenant. #RandolphHarris 18 of 19
It is of thy compassion that I am not consumed. Lead me to repentance, and save me from despair; let me come to thee renouncing, condemning, loathing myself, but hoping in the grace that flows even to the chief of sinners. At the cross my I contemplate the evil of sin, and abhor it, look on one whom I pierced, as one slain for me, and my me. May I never despise his death by fearing its efficacy for my salvation. And whatever cross I am required to bear, let me see him carrying a heavier. Teach me in health to think of sickness, in the brightest hours to be ready for darkness; in life prepare me for death. Thus may my soul rest in thee, O immortal and transcendent one, revealed as thou art in the Person and work of thy Son, the friend of sinners. Saviour and Lord, Who, ascending into Heaven, wast pleased to show Thyself in glory to the eyes of beholders, while Thou didst promise to come as our Judge in like manner as Thou hadst ascended; make us to welcome this feast-day of Thine Ascension with pure and devout hearts; that we may in such wise ascend continually in Thee to a better life, that when Thou comest to the judgment, we may see Thy face and not be confounded. O God, Who hast gone up on high, leading captivity captive, bestow on beings the gifts of eternal peace: and as by ascending into Heaven Thou hast withdrawn Thyself corporeally from human eyesight, be Thou graciously pleased to enter our hearts. #RandolphHarris 19 of 19
Experience is something you do not get until just after you need it. “To everything there is a season, and a time to every purpose under the Heaven. A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted,” reports Ecclesiastes 3.1. It is not import for people to spill their guts in relationship, but to be accessible, capable of being known. When the invitation to pray, experiment, or encounter is repeatedly declined by people, then the delicate problem of resistance must be considered. Resistances are blockages to that which is palpably relevant (for instance, threatening, anxiety-provoking). Resistances are not to be taken lightly, from the experiential standpoint. To the contrary, they are viewed as vital methods of self-preservation. Although such methods may at first seem crude, crippling, or even life-denying, to mist people they are starkly preferable to the alternatives. Individuals invested in smallness, for example, may perceive their only option to be obliteration. With choices like these, it is no wonder beings sabotage their own growth. Accordingly, I always try to be respectful of resistances, acknowledging both their life-giving and their life-taking qualities. I also try to be cognizant of the problems of prematurely challenging peoples’ resistance, which can often end up exacerbating their conditions rather than alleviating them. #RandolphHarris 1 of 18
If ignorance is bliss, why are not more people happy? There are two additional point to beat in mind about the experiential approach to resistance. First, it may be overly intense for given clients. To the extent that this is the case, semi- or nonexperiential alternative approaches may be in order. Second, although experiential approaches to resistance are cultivated throughout the treatment process, they are particularly relied upon in the closing stages of therapy—when people face the greatest pressure to change. Now let us focus on two important experiential tools for handling resistances—therapeutic vivification and confrontation. There are many times when it is better to indirectly, rather than directly, confront resistance. This is so, not only because direct confrontation can therapeutically backfire, but also because it can convey the wrong message to people—that the power of transformation is possessed by the therapist. However, from the experiential standpoint, this is a deception. For it is the client who must discover that power, and it is the client who must grapple with its consequences. Vivifying resistance, accordingly, is one way to empower clients to transform. How does vivification proceed? By gradually and methodically “holding a mirror up” to people—helping them to see that kinds of World they have constructed, the kinds of compromises they have made to maintain those World, and the degree of courage necessary to overcome their situations. #RandolphHarris 2 of 18
While these means may seem simplistic at first—for what the people would deny such knowledge about one’s World—they are eminently sensible to those who know how deeply one must plumb to risk the anxieties of growth. Put another way, vivification helps clients to—supportively and productively—“hit bottom” in their lives and then mobilizes their commitment to change. It is obvious that the tendency to deprive or exploit, like all the other hostile tendencies we have discussed, not only arises from impaired personal relations but results in further impairment. Particularly if this tendency is more or less unconscious, as is usually the case, it necessarily renders the person self-conscious or even timid toward others. One may behave and feel free and natural toward persons from whom one does not expect anything, but one will become self-conscious as soon as there is any possibility of getting any advantage from someone. The advantage may concern tangible things, such as information or a recommendation, or it may concern something much less tangible, such as the mere possibility of future favours. A neurotic of this type may be frank and natural with people for whom one does not care, but feel embarrassed and constrained toward a being whom one wants to like one, because, for one, obtaining one’s affection is identified with getting something out of one. #RandolphHarris 3 of 18
Person of this type may have an exceptionally good earning capacity, thus leading their impulses into profitable channels. More often, they will develop inhibitions concerning the earning of money, so that they will hesitate to ask for pay or will do a great deal of work without getting an adequate reward, thus appearing to behave more generously than is really the case. They are likely then to become discontented at their inadequate earnings, often without knowing the reason for the discontentment. If the neurotic’s inhibitions become so ramified that they pervade one’s whole personality the result will be a general incapacity to stand on one’s own feet, and one will have to be supported by others. One will then lead a parasitic kind of existence, thus satisfying one’s exploiting tendencies. This parasitic attitude will not necessarily appear in the gross form of “the World owes me a living,” but may take the more subtle form of expecting others to do one favours, to take the initiative, to give one ideas for one’s work, in short, expecting others to take the responsibility for one’s life. The result is an odd attitude toward life in general: one has no clear conception that this is one’s own life, and that it is up to one to make something out of it or to spoil it, but one lives as if what happens to one were no concern of one’s own, as if good and evil came from the outside without one’s having anything to do about it, as if one had a right to expect the good things from others and to blame them for all bad things. #RandolphHarris 4 of 18
Since in these circumstances usually more bad than good is produced, a growing embitterment against the World is almost inevitable. This parasitic attitude can be found also in the neurotic need for affection, especially when the need for affection takes the form of a craving for material favours. Another frequent outcome of the neurotic’s tendency to deprive or exploit is an anxiety that one will be cheated or exploited by others. One may live in a perpetual fear that someone will take advantage of one, that money or ideas will be stolen from one, and one will react to every person one meets with the fear that the person might want something from one. A seemingly disproportionate amount of anger is discharged if one is really cheated, if, for example, an Uber or Lyft driver does not take the shortest route, or if a cashier overcharged one. The psychic value of protecting one’s own abusing tendencies on others is obvious. It is far more pleasant to feel a righteous indignation at others than to face a problem of one’s own. Moreover, hysterical persons often use accusations as a means of intimidation, or bullying the other into feeling guilty and thus letting oneself be abused. The aims and functions of the neurotics striving for power, prestige and possession can be very roughly schematized as follows: #RandolphHarris 5 of 18
It is an achievement to see and emphasize the importance of these strivings, the role they play in neurotic manifestations and the disguises in which they appear. It is, however, often assumed these strivings are the foremost trend in human nature, not in themselves requiring any explanation; their intensification in neurotics can be traced back to feelings of inferiority and to physical in adequacies. Dr. Freud has also seen many of the implications of these strivings, but he does not regard them as belonging together. The striving for prestige he considers an expression of narcissistic tendencies. He would originally have considered the strivings for power and possession, and the hostility involved in them, as derivatives of the “anal-sadistic stage.” Later, however, he recognizes that such hostilities could not be reduced to a sexual basis, and assumed them to be an expression of a “death instinct,” thus remaining faithful to one’s biological orientation. Many psychiatrists have recognized the role that anxiety plays in bringing about such drives, not has either of them seen the cultural implications in the forms in which they are expressed. The ways of obtaining power, prestige, and possession differ in different cultures. They may come by right of inheritance or they may come from the individual’s possession of certain qualities appreciated by one’s cultural group, such as courage, cunning, capacity to cure the sick or communicate with supernatural powers, mental instability, and the like. #RandolphHarris 7 of 18
Some people claim to be “baby gods,” as a way of expression their superiority over other humans, and it also indicates their inability to take responsibility for their actions. It is just another justification for mentally ill assuming they are all powerful and above the law, and I suppose their cult leader is their god. It is the same attitude displayed by the followers of Charles Manson. These types of ideas may be acquired also by extraordinary or successful activities, achieved on the basis of given qualities or through the favor of fortuitous circumstances. In our culture inheritance of passion and wealth certainly plays a role. If, however, power, prestige, and possession have to be acquired by the individual’s own efforts one is compelled to enter into competitive struggles with others. From its economic center competition is a problem for everyone in our culture, and it is not at all surprising to find it an unfailing center of neurotic conflicts. In our culture neurotic competitiveness differs from the normal in three respects. First, the neurotic constantly measures oneself against others, even in situations which do not call for it. Although striving to surpass others is essential in all competitive situation, the neurotic measures oneself against persons who are in no way potential competitors and who have no goal in common with one. The question as to who is the more intelligent, attractive, popular, is indiscriminately applied to everyone. #RandolphHarris 8 of 18
One’s feeling toward life can be compared to that of a jockey in a race, for whom only one thing matters—whether one is ahead of others. This attitude leads necessarily to a loss of impairment of real interest in any cause. It is not the content of what one is doing that matters so much as the question of how much success, impression, prestige will be gained by it. The neurotic may be aware of this attitude of measuring oneself against others, or one may do it automatically without being aware of doing it. One is scarcely ever fully aware of the role it plays for one. Another difference from normal competitiveness is that the neurotic’s ambition is not only to accomplish more than others, or to have greater success that they, but to be unique and exceptional. While one may think in the comparative one’s aims are always in the superlative. One may be perfectly aware of being driven by relentless ambition. More frequently, however, one either represses one’s ambition entirely or partly covers it. In the latter case one may believe, for example, that one cares not for success, but only for the cause one is working for; or one may believe that one does not want to be in the limelight. One’s feeling may be described as an articulate conviction that “only one can succeed,” which is only another way of expressing the idea that “no one but I shall succeed.” There may be an enormous amount of emotional intensity behind one’s destructive impulses. For example, a being who was writing a play was thrown into a blind fury when one heard that a friend of his was working on a play. #RandolphHarris 9 of 18
This impulse to defeat or frustrate the efforts of others may be seen in many relationships. A child with excessive ambition may become impelled by a wish to defeat all one’s parents efforts on one’s behalf. If the parents press one in matters of deportment and social success one will develop a kind of behavior which is socially scandalous. If they concentrate their efforts on one’s intellectual development one may develop such strong inhibitions toward learning that one appears to be feebleminded. I recall two young patents brought to me who were suspected of being feebleminded, although later they proved to be very capable and intelligent. Because of its destructive character competitiveness in neurotic persons gives rise to a huge amount of anxiety, and consequently leads to a recoiling from competition. The question now is, Whence comes this anxiety? It is understandable without any difficulty that one source is a fear of retaliation for the ruthless pursuit of ambition. One who steps on all others, humiliates and crushes them as soon as they have or want to have success, must have the fear that they will want just as intensely to defeat one. However, such a retaliation fear, although it will be active in everyone who achieves success at the expense of others, is scarcely the whole reason for the neurotic’s increased anxiety and one’s consequent inhibition toward competition. #RandolphHarris 10 of 18
Experience shows that retaliation fear alone does not necessarily lead to inhibitions. On the contrary, it may result merely in a cold-blooded reckoning with the imaginary or real envy, rivalry or malice of others, or in an attempt to expand one’s power in order to be protected from any defeat. A certain type of successful person has only one goal, the acquisition of power and wealth. However, if the structure of such personalities is compared with that of definitely neurotic persons there is one striking difference. The ruthless success-hunter does not care for the affection of others, neither help nor any kind of generosity. One knows that one can reach what one wants by one’s own strength and efforts alone. One will, of course, make use of people, but one care for their good opinion only in so far as it is useful in attaining one own goals. Affection for its own sake means nothing to one. One’s desires and one’s defenses go along one straight line: power, prestige, possession. Even one who is driven to this kind of behaviour by internal conflicts will not develop the usual neurotic characteristics if there is nothing within one to interfere with one’s strivings. Fear will only push one into enhanced efforts to be more successful and more invincible. #RandolphHarris 11 of 18
As we have already indicated, eros (the sum of life-preserving instincts that are manifested as impulses to gratify basic needs, as sublimated impulses, and as impulses to protect and preserve the body and mind) as well as philia (friendly feeling toward) contains an element of epithymia (a longing, especially for what is forbidden; concupiscence, desire, lust). This is most obvious in those cases in which a philia and eros relation is untied with an attraction or fulfilment of pleasures of the flesh. However, it is true not only in these cases. It is always true. In this respect depth psychology has discovered a side of human existence which should not be covered again by idealistic or moralistic fears and postulates. The appetitus (natural/instinctive desire) of every being to fulfill itself through union with other beings is universal and underlies the eros as well as the philia quality of love. There is an element of libido even in the most spiritualized friendship and in the most ascetic mysticism. A saint without libido would cease to be a creature. However, there is no such saint. Up to this point the quality of love which dominates the New Testament, the agape (the highest form of love, charity) quality, has been disregarded. This has been done not because agape is the last and highest form of love, but because agape enters from another dimension into the whole of life and into all qualities of love. #RandolphHarris 13 of 18
One could call agape the depth of love or love in relation to the ground of life. One could say that in agape ultimate reality manifests itself and transforms life and love. Agape is love cutting into love, just as revelation is reason cutting into reason and the Word of God is the Word cutting into all words. If love is the drive towards the reunion of the separated, it is hard to speak meaningfully of self-love. For within the unity of self-consciousness there is no real separation, comparable to the separation of a self-centered being from all others beings. Certainly the completely self-centered beings, humans, are self-centered only because one’s self is split into a self which is subject and a self which is object. However, there is neither separation in this structure, nor the desire for reunion. Self-love is a metaphor, and it should not be treated as a concept. The lack of conceptual clarity in the concept of self-love is manifest in the fact that the term is used in three different and partly contradictory sense. It is used in the sense of natural self-affirmation (for instance loving one’s neighbour as oneself). It is used in the sense of selfishness (for instance, the desire to draw all things into oneself). It is used in the sense of self-acceptance (for further illustration, the affirmation of oneself in the way which one is affirmed by God). It would be an important step towards semantic clarification if the term “self-love” were completely removed and replaced by self-affirmation, selfishness, and self-acceptance according to the context. #RandolphHarris 14 of 18
Living on the boundary between home and international land is to leave one’s own country over and over again, and to go into a land that is shown unto one, and to trust the promise which for one is purely transcendent. This conviction will draw us beyond the narrow confines of nationalism. Humankind as such is a symbol for that which lies beyond history, the Kingdom of God, in which the border between home and international land has ceased to be a border. Facing the Unconditional, all life is lived on a border-line. In unity with the Unconditional, all boundary situations are ultimate. To stand on many borderlines means to experience in many forms the unrest, insecurity and inner limitation of existence, and to know that inability of attaining serenity, security and perfection. That is true of life as well as of thought. However, there is a boundary of human activity which is no longer the dividing line between two possibilities—the Good and the True. In its presence, even the very centre of our being is only a boundary, and our utmost perfection only a fragment. “And do not fear their intimidation, and do not be troubled, but sanctify Christ as Lord in your hearts, always being ready to make a defense [apologia] to everyone who asks you to give an account [logos] for the hope that is in your, yet with gentleness and reverence reports 1 Peter 3.14-15. Two key words are central to Peter’s meaning: apologia and logos. #RandolphHarris 15 of 18
The word apologia means to defend something, for example, offering absolute arguments for and responding to negative arguments against your position in a courtroom. It is important to recognize that this is exactly how the apostle Paul did evangelism (Acts 14.15-17, 17.2,4,17-34; 18.4; 19.8). One persuaded people to become Christians by offering rational arguments on behalf of the truth of the gospel. He even cited approvingly two pagan philosophers, Epimenides and Aratus (acts 17.28), as part of his case for the gospel. In 1 Peter 3.15, the apostle does not suggest that we be prepared to do this, he commands it. The word logos means “evidence or argument which provides rational justification for some belief.” If you know something, what you know must at least be true and you must believe it. If you said you knew it was raining outside, but either it was not raining outside or you did not even believe it was, others would rightly be puzzled at your claim to knowledge. However, knowledge is more than just true beliefs. We all have many true beliefs that do not count as knowledge. IF someone hits you on the head and, as a result, somehow you form the true belief that a methane molecule has four carbon atoms in it, no one would claim that you knew this to be the case, especially compared to a scientist who had spent five years studying methane. You and the scientist both have true beliefs about methane, but one has knowledge and you do not. #RandolphHarris 16 of 18
What is the difference? The scientist has a true belief plus logos (evidence) and you fail to have logos. He scientist has good reasons that justify his true belief, you have blind faith that just happens to be true. Applied to our passage, Peter is saying that we are to be prepared to give rational arguments and good reasons for why we believe what we believe, and this involves the mind. Peter’s reference to gentleness and reverence implies that we are to argue but not be argumentative. Have you ever been afraid to stand up for Christ when the opportunity presented itself? Or when you have done so, have you come off as shallow, reactionary, and defensive? If so, there is nothing magical about changing your life in this area. First, as with every other area of life, you have to study hard and gain an intellectual grasp of the issues so you can be confident and courageous. Second, you need to be sure that Jesus Christ is the Lord believers being intimidated by powerful forces outside the church. “Whatsoever thing persuadth people to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no being to do good, no, not one; neither do his angels; neither do they who subject themselves into him,” reports Moroni 7.17. #RandolphHarris 17 of 18
Thou righteous and holy Sovereign, in whose hand is my life and whose are all my ways, keep me from fluttering about religion; fix me firm in it, for I am irresolute; my decisions are smoke and vapour, and I do not glorify thee, or behave accordingly to thy will; cut me not off before my thoughts grow to responses and the budding of my soul into full flower, for thou art forbearing and good, patient and kind. Save me from myself, form the artifices and deceits of sin, from the treachery of my perverse nature from denying thy charge against my offences, from a life of continual rebellion against thee, from wrong principles, views, and ends; for I know that all my thoughts, affections, desires and pursuits are alienated from thee. I have acted as if I hated thee, although thou art love itself; have contrived to tempt thee to the uttermost, to wear out thy patience; have lived evilly in word and action. Had I been a prince I would long ago have crushed such a rebel; had I been a prince I would long ago have crushed such a rebel; had I been a father I would long since have rejected my child. O, thou Father of my spirit, thou King of my life, cast me not into destruction drive me not from thy presence, but wound my heart that it may be healed; break it that thine own hand may make it whole. And we forget because we must and not because we will. #RandolphHarris 18 of 18
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Plots, true are false are necessary things, to raise up commonwealths, and ruin kings. One’s power of keeping one’s knowledge a secret from those who are unready for or uninterested in it is perfect. Nothing in one’s words or manner may lead them to think that the self-actualized knows immensely more than one tells them. One knows how to protect one’s status well. In the presence of sceptics and scoffers, or the unevolved and unready, neither one’s outward manner nor one’s uttered talk will give any hint of it. With all one’s reclusive habits, the self-actualized is compassionate in temperament, benevolent in personality. Even when one avoids people, one does not hate them. They feel tense, uneasy, and unsure in the presence of a superior class of beings. This one knows by experience and this is one reason why one keeps apart and alone; yet paradoxically it is also why one is kinder to them than a situation calls for, why one then behaves as if one were an equal and not on a different level. In one sense, the self-actualized consciousness is insulated by its own superior quality from that of others, but in another sense it fleetingly registers or lengthily holds their states through one’s compassion, sympathy, or understanding. #RandolphHarris 1 of 19
The self-actualized has no intention of meddling in other people’s personal lives, no conceit that one’s duty is to change them, no willingness to take on responsibility for them. One commits them to God and commends them to it. However this it done, if intuitively or rationally one is led to suggest a purpose or remind them of a truth or point to a beneficial course or utter a warning, one will bey the leading—but always in response to their approach. If fate will let the self-actualized being, one is happier to move through this World incognito, than celebrated. Most people are always more impressed by outward show than by inner worth. However, when the show is philanthropic service and benevolent activity dramatically performed, they are even more impressed. The recognition and appreciation are immediate. The being whose inner stillness admit spiritual forces into one’s surroundings remains unnoticed. Nor is the people’s judgment always true; the most may err as grossly as the few. Beware the fury of a patient person. Experience is something you do not get until just after you need it. I maintain that there is a desperate social need for the creative behavior of creative individuals. It is this which justifies the setting forth of a tentative theory of creativity—the nature of the creative act, the conditions under which it occurs, and the manner in which it may constructively be fostered. #RandolphHarris 2 of 19
Such a theory of creativity may serve as a stimulus and guide to research studies in this field of therapy. Many of the serious criticisms of our culture and its trend may best be formulated in terms of a dearth of creativity. Let us state some of these briefly: In education we tend to turn out conformists, stereotypes, individuals whose educations is “completed,” rather than freely creative and original thinkers. In our leisure time activities, passive entertainment and regimented group action are overwhelmingly predominant while creative activities are much less in evidence. In the sciences, there is an ample supply of technicians, but the number who can creatively formulate fruitful hypotheses and theories is small indeed. In industry, creation is reserved for the few—the manager, the designer, the head of the research department—while for the many life is devoid of original or creative endeavor. In individual and family life the same picture holds true. In the clothes we wear, the food we eat, the books we read, and the idea we hold, there is a strong tendency toward conformity, toward stereotypy. To be original, or different, is felt to be “dangerous.” Why be concerned over this? If, as a people, we enjoy conformity rather than creativity, shall we not be permitted this choice? In my estimation such a choice would be entirely reasonable were it not for one great shadow which hangs over all of us. #RandolphHarris 3 of 19
In a time when knowledge, constructive and destructive, is advancing by the most incredible leaps and bounds into a fantastic atomic age, genuinely creative adaptation seems to represent the only possibility that beings can keep abreast of the kaleidoscopic change in the World. With scientific discovery and invention proceeding, we are told, at the rate of geometric progression, a generally passive and culture-bound people cannot cope with the multiplying issues and problems. Unless individuals, groups, and nations can imagine, construct, and creatively revise new ways of relating to these complex changes, the lights will go out. Unless beings can make new and original adaptations to one’s environments as rapidly as one’s science can change the environment, our culture will perish. Not only individual maladjustment and group tensions, but international annihilation will be the price we pay for a lack of creativity. Consequently it would seem to me that investigations of the process of creativity, the conditions under which this process occurs, and the ways in which it may be facilitated, are of the utmost importance. It is in the hope of suggestion a conceptual structure under which such investigations might go forward will help facilitate necessary changes. “Be watchful, stand firm in your faith, be courageous, be strong. Let all that you do be done in love,” reports 1 Corinthians 16.13-14. #RandolphHarris 4 of 19
Out of this well-known passage, I chose two word on which I want you to center your attention in this hour—be strong! They are surrounded in our text by other qualities that makes strength possible—watchfulness, faith, courage, love. All together, they describe the strong Christian personality. How can we attain strength? This is a question asked in all ages of a being’s life and in all periods of human history. It is a question asked with passion and despair in our time, and most impatiently by those who are no longer children and not yet adults. In our texts Paul uses the word “be” several times: “be strong,” he says to the Corinthians. We easily slip over it. However, it should arrest our attention as fully as, and perhaps even more than, the main words of our text. Fore the word “be” contains in its two letters the whole riddle of the relation of beings to God. Paul does not ask of the Christians in Corinth something that is strange to them. He asks them to be what they are, Christian personalities. All the imperatives he uses are descriptions of something that is, before they are demands for what ought to be. Be what you are—that is the only thing one can ask of any being. One cannot ask of a being to be something it was not before. It is as if life in all its forms desires to be asked, to receive demands. However, no life can receive demands for something which it is not. It wants to be asked to become what it is and nothing else. This seems surprising, but a little thought shows us that it is true. #RandolphHarris 5 of 19
We know that one cannot ask fruits from thorns, or grain from weeds, or water from a dry fountain, or love from a cold heart, or courage from a cowardly mind, or strength from a weak life. If we ask such things from beings who do not have them, we are foolish; and either they will laugh at us or condemn us as unjust and hostile towards them. We can ask of anything or anyone only to bring forth what one has, to become what one is. Out of what is given to us, we can act. Receiving precedes acting. “Be strong,” says Paul. He says it to those who have received strength as he himself received strength when the power of a new reality grasped him. Now some of us will ask—“what about us who feel that we have not received, and that we do not have faith and courage and strength and love? We are wanting in all these, so the commanding ‘be’ of Paul is not said to us. Or if it is said to us we remain unconcerned or become hostile towards one who says it. We are not strong, so nobody should ask us to be strong! We are weak. Shall we remain weak? Shall we fall into resignation, and become cynical about your demands? They may be for others. They are not for us.” I hear many people, more than we imagine, saying this. I hear whole classes of young people speaking thus. I hear many individuals in older generation repeating these words. #RandolphHarris 6 of 19
And I do not find any consolation in the Bible There is the parable of the different soils on which the seed of the divine message falls and of which only one brings fruit. There is the word of the many who are called and few who are elected. There is the terrifying, realistic statement of Jesus that those whom much is given will receive more, and that from those who little is given, even this will be taken away. There is the contrast between those who are born of light and have become its children and those who are born out of darkness and have become its children. There is the parable of the man as clay which cannot revolt against God the potter, no matter what the potter does to the clay. We would like to revolt, when we hear this. However, if we look around us into the lives of beings we are forced to say—“So it is, the Bible is right!” We would like to say in a god democratic phrasing—“Everyone has a God-given chance to reach fulfillment, but not everybody uses it. Some do, some do not. Both have their ultimate destiny in their own hands.” We would like that to be so. However, we cannot escape the truth that it is not so. The changes are not even. There is only a limited number of human beings to whom we can say—“Be strong,” because they are strong already. #RandolphHarris 7 of 19
And the only honest thing I could say to the others, to whom many of us belong, is—“Accept that you are weak. Do not pretend that you are strong. And perhaps if you dare to be what you are, your weakness will become your strength. Accept that you are weak”—that is what we should say to those who are weak. “Accept that you are a coward”—that is what we should say to those who are cowardly. “Accept that you are wavering in the faith—that is what we should say to those who are not firm in it. And to those who do not love, we should say—“Accept that you are not able to love.” This sounds strange! However, everyone who knows the human soul, and knows one’s own soul above all, will understand what is meant. One will understand that the first step in becoming strong is to acknowledge and accept one’s weakness. One who does so will cease to deceive oneself by saying to oneself—“I have at least something of what the apostle demands. One can demand it from me, for somehow I have it.” There are people who could rightly speak so to themselves. Yet there are others for whom such a judgment would be a self-deception. To them we must say—“Accept that you are weak; be honest towards yourselves.” #RandolphHarris 8 of 19
Let me say to those who are responsible for others, as parents, teachers, ministers, counselors, friends: do not say the demanding “be” to anybody without fear and hesitation. If you use it, you approach the mystery of the divine election and you may destroy a life by demanding something of a person that one is not! There are various ways of defining creativity. In order to make more clear the meaning of what is to follow, let me present the elements which, for me, are part of the creative process, and then attempt a definition. In the first place, for me as a scientist, there must be something observable, some product of creation. Though my fantasies may be extremely novel, they cannot usefully be defined as creative unless they eventuate in some observable product—unless they are symbolized in words, or written in a poem, or translated into a work of art, or fashioned into an invention. These products must be novel constructions. This novelty grows out of the unique qualities of the individual in one’s interaction with the materials of experience. Creativity always has the stamp of the individual upon its product, but the product is not the individual, nor one’s materials, but partakes of the relationship between the two. Creativity is not, in my judgment, restricted to some particular content. #RandolphHarris 9 of 19
I am assuming that there is no fundamental difference in the creative process as it is evidenced in painting a picture, composing a symphony, devising new instruments of killing, developing a scientific theory, discovering new procedures in human relationships, or creating new formings of one’s own personality at in psychotherapy. (Indeed it is my experience in this last field, rather than in one of the arts, which has given me special interest in creativity and its facilitation. Intimate knowledge of the way in which the individual remolds oneself in the therapeutic relationship, with originality and effective skill, gives one confidence in the creative potential of all individuals.) My definition, then, of the creative process is that it is the emergence in action of a novel relational product, growing out of the uniqueness of the individual on the one hand, and the materials, events, people, or circumstances of one’s life on the other. Let me append some negative footnotes to this definition. It makes no distinction between “good” and “bad” creativity. One being may be discovering a way of relieving pain, while another is devising a new and more subtle form of torture for political prisoners. Both these actions seem to me creative, even though their social value is very different. Though I shall comment on these social valuations later, I have avoided putting them in my definition because they are so fluctuating. #RandolphHarris 10 of 19
Galileo and Copernicus made creative discoveries which in their own day were evaluated as blasphemous and wicked, and in our day as basic and constructive. We do no want to cloud our definition with terms which rest in subjectivity. Another way of looking at this same issue is to note that to be regarded historically as representing creativity, the product must be acceptable to some group at some point of time. This fact is not helpful to our definition, however, both because of the fluctuating valuations already mentioned, and also because many creative products have undoubtedly never been socially noticed, but have disappeared without ever having been evaluated. So this concept of group acceptance is also omitted from our definition. In addition, it should be pointed out that our definition makes no distinction regarding the degree of creativity, since this too is a value judgment extremely variable in nature. The action of the child inventing a new game with one’s playmates; Einstein formulating a theory of relativity; the housewife devising a new sauce for the meat; a young author writing one’s first novel; all of these are, in terms of our definition, creative, and there is no attempt to set them in some order of more or less creative. #RandolphHarris 11 of 19
The motivation for creativity—the mainspring of creativity appears to be the same tendency which we discover so deeply as the curative force in psychotherapy –human’s tendency to actualize oneself, to become one’s potentialities. By this I mean the directional trend which is evident in all organic and human life—the urge to expand, extend, develop, mature—the tendency to express and activate all the capacities of the organism, or the self. This tendency may become deeply buried under layer after layer of encrusted psychological defenses; it may be hidden behind elaborate facades which deny its existence; it is my belief however, based on my experience, that it exists in every individual, and waits only the proper conditions to be released and expressed. It is this tendency which is the primary motivation for creativity as the organism forms new relationships to the environment in its endeavour most fully to be itself. Let us now attempt to deal directly with this puzzling issue of the social value of a creative act. Presumably few of us are interested in facilitating creativity which is socially destructive. We do not wish, knowingly, to lend our efforts to developing individuals whose creative genius works itself out in new and better ways of robbing, exploiting, torturing, killing, other individuals. #RandolphHarris 12 of 19
Nor do we wish to lend our efforts to developing individuals whose forms of political organization or art forms which lead humanity into paths of physical or psychological self-destruction. Yet how is it possible to make the necessary discriminations such that we may encourage a constructive creativity and not a destructive? The distinction cannot be made by examining the product. The very essence of the creative is its novelty, and hence we have no standard by which to judge it. Indeed history points up the fact that the more original the product, and the more far-reaching its implications, the more likely it is to be judged by contemporaries as evil. The genuinely significant creation, whether an idea, or a work of art, or a scientific discovery, is more likely to be seen at first as erroneous, bad, or foolish. Later it may be seen as obvious, something self-evident to all. Only still later does it receive its final evaluation as a creative contribution. It seems clear that no contemporary mortal can satisfactorily evaluate a creative product at the time that it is formed, and this statement is increasingly true the greater the novelty of the creation. Nor is it of any help to examine the purposes of the individual participating in the creative process. “Render therefore unto Caesar the things which are the Caesar’s; and into God the things that are God’s,” reports St. Matthew 22.21. #RandolphHarris 13 of 19
Many, perhaps most, of the creations and discoveries which have proved to have great social value, have been motivated by purposes having more to do with personal interest than with social value, while on the other had history records a somewhat sorry outcome for many of those creations (various Utopias, Prohibitions, and so forth) which has as their avowed purpose the achievement of the social good. No, we must face the fact that the individual creates primarily because it is satisfying to one, because this behavior is felt to be self-actualizing, and we get nowhere by trying to differentiate “good” and “bad” purposes in the creative process. Must we then give over any attempt to discriminate between creativity which is potentially constructive, and that which is potentially destructive? I do not believe this pessimistic conclusion is justified. It is here that recent clinical findings from the field of psychotherapy give us hope. It has been found that when the individual is “open” to all of one’s experience (a phrase which will be defined more fully), then one’s behavior will be creative, and one’s creativity may be trusted to be essentially constructive. The differentiation may be put very briefly as follows. #RandolphHarris 14 of 19
To the extent that the individual is denying to awareness (or repressing, if you prefer the term) large areas of one’s experience, then one’s creative formings may be pathological, or socially evil, or both. To the degree that the individual is open to all aspects of one’s experience, and has available to one’s awareness all the varied sensings and perceivings which are going on within one’s organism, then the novel products of one’s interaction with one’s environment will tend to be constructive both for oneself and others. To illustrate, an individual with paranoid tendencies may creatively develop a most novel theory of the relationship between oneself and one’s environment, seeing evidence for one’s theory in all sorts of minute clues. One’s theory has little social value, perhaps because there is an enormous range of experience which this individual cannot permit in one’s awareness. Sokrates, on developed novel ideas which have proven to be socially constructive. Very possibly this was because he was notably nondefensive and open to one’s experience. The reasoning behind this will perhaps become more clear in the remaining sections of this paper. Primarily however it is based upon the discovery in psychotherapy, that as the individual becomes more open to, more aware of, all aspects of one’s experience, one is increasingly likely to act in a manner we would term socialized. #RandolphHarris 15 of 19
If one can be aware of one’s hostile impulses, but also of one’s desire for friendship and acceptance; aware of the expectations of one’s culture, but equally aware of one’s own purposes; aware of one’s selfish desires, but also aware of one’s tender and sensitive concern for another; then one behaves in a fashion which is harmonious, integrated, constructive. The more one is open to one’s experience, the more one’s behavior makes it evident that the nature of the human species tends in the direction of constructively social living. The eros quality of love is in a polar way related to what could be called the philia quality of love. While eros represents the transpersonal pole, philia represents the personal pole. Neither of them is possible without the other. There is eros quality in philia. And there is philia quality in eros. They are in a polar way interdependent. This implies that without the radical separation of the self-centered self neither the creative nor the religious eros is possible. Beings without a personal centre are without eros, although they are not without epithymia. One cannot relate oneself as an “I” to a “thou” cannot relate oneself to the true and the good and to the ground being in which they are rooted. One who cannot love the friend cannot love the artistic expression of ultimate reality. Stages of the aesthetical and the ethical and the religious are not stages but qualities which appear in structural interdependence. #RandolphHarris 16 of 19
Conversely, philia is dependent on eros. Concepts like participation and communion point to the eros quality in every philia relation. It is the desire to unite with a power of being which is both most separated and mist understandable and which radiates possibilities and realities of good and the true in the manifestation of its incomparable individuality. However, eros and philia are not only united in the individual relation. They are also united in the communion of social groups. In families, and national groups, the desire for participation is directed towards the power of being which is embodied in the group, even if special relations of the philia type are lacking. The very fact that such groups consist of individual with whom an I-thou relation is potentially given, distinguishes the eros within a group from the eros which is effective, for instance, in artistic creations. Love as a philia presupposes some amount of familiarity with the object of love. For this reason Aristotle asserted that philia is possible only between equals. This is true if “equal” is defined in a sufficiently large way and not in terms of an esoteric group. “For behold, the Spirit of Christ is given to every being, that one may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge of it is of God,” reports Moroni 7.16. #RandolphHarris 17 of 19
Be present, O Lord, to our supplications; that as we trust that the Saviour of humankind is seated with Thee in Thy Majesty, so we may feel that, according to His promise, He abideth with us unto the end of the World; through the same Jesus Christ our Lord. Almighty and everlasting God vouchsafe unto us, by the gift of this day’s festival, that the aims of Thy children may thither be directed, where our substance, in Thine Only-begotten Son, is with Thee; through the same Jesus Christ our Lord. Thou blessed spirit, author of all grace and comfort, come, work repentance in my soul; represent sin to me in its odious colours that I may hate it; melt my heart by the majesty and mercy of God; show me my ruined self and the help there is in Him; teach me to behold my Creator, His ability to save, His arms outstretched, His heart big for me. May I confide in His power and love, commit my soul to Him without reserve, bear His image, observe His laws, pursue His service, and be through time and eternity a monument to the efficacy of His grace, a trophy of His victory. Make me willing to be saved in His way, perceiving nothing in myself, but all in Jesus: Help me not only to receive Him but to walk in Him, depend upon Him, commune with Him, be conformed to Him, follow Him, imperfect, but still pressing forward, not complaining of labour, but valuing rest, not murmuring under trials, but thankful for my state. #RandolphHarris 18 of 19
Give me that faith which is the means of salvation, and the principle and medium of all Godliness; may I be saved by grace through faith, live by faith, feel the joy of faith, do the work of faith. Perceiving nothing in myself, my I find in Christ wisdom, righteousness, sanctification, redemption. Hear us, O merciful God, and grant our minds to be lifted up, whither our Redeemer hath ascended; that at the second coming of the Mediator we may receive from Thy manifested bounty what we now venture to hope for as promised gift; through the same Jesus Christ our Lord. Grant, we beseech Thee, Almighty God, that the faithful members of Thy Son may tither follow, whither our Head and Chief has gone before, Who with Thee, we shall be blessed with eternal life and everlasting grace. O God, Who, to show forth the wonders of Thy Majesty, didst after Thy Resurrection from the dead ascend this day into Heaven, in the presence of Thine Apostles, grant us the assistance of Thy loving kindness; that according to Thy promise Thou mayest ever dwell with us on Earth, and we with Thee in Heaven; where with the Father, we shall live in his mansions and have an abundance of blessings. “Though I speak with the tongues of humans and of Angles, and have not charity, I am become as sounding brass, or a tinkling cymbal,” Reports 1 Corinthians 13.1. #RandolphHarris 19 of 19
Come live with me, and be my love, and we will some new pleasures prove of golden sands and crystal brooks with silken lines, and silver hooks. Laughter causes the lungs to pump out carbon dioxide, the eyes to cleanse themselves with tears, the muscles to relax, the flow of adrenaline to increase, and the cardiovascular system to be exercised. Perhaps most important for those in schools, endorphins, the chemicals produced by the brain to relieve pain, are released into the bloodstream when a person laughs. Clearly, laughter is good for schools and for those who inhabit them. As we know God is just and holy. He judges sin and disciplines His children. However, God is also the God of all grace. No one knew better than the apostle Peter. Peter had a history of error, even before the nigh when he denied Jesus. Simon Peter did not exactly get started on the right foot with Jesus. One day Jesus was teaching, and the people were crowding around Him on the shore of a lake. Because of the press of the crowd, Jesus got into Peter’s boat and from it He taught the people. Afterward He said to Simon Peter, “Put out into deep water, and let down the nets for a catch.” “Simon answered, ‘Master, we have worked hard all night and have not caught anything. However, because you say so, I will let down the nets.’ When they had done so, they caught such a large number of fish that their nets began to break,” reports Luke 5.4-6. #RandolphHarris 1 of 17
Can you hear the doubt, skepticism, and reluctance in Peter’s response? In effect he said, “Master, You do not realize we have just fished all night, but if You say so, we will do this to humor You.” Not exactly an auspicious beginning of their relationship, is it? Then there was the day Peter miraculously walked on water only to find himself sinking and having to cry out for help (Matthew 14.29-30). With their competitive spirits, the other disciples probably watched with envious awe as Peter walked on the water (they even argued on the eve of Christ’s betrayal over which of hem was considered to be the greatest, reported in Luke 22.24). However, their awe no doubt changed to derision as Peter began to sink beneath the waves. I suspect they did not let him forget that incident very quickly. Another time Peter, in loyalty, protested Jesus’ prediction of His coming death, only to be put down with the severe rebuke, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of humans,” reports Matthew 16.23. Again, on the night of Christ’s betrayal, Peter rushed to defend his Lord with the sword, only to be rebuked, Peter rushed to defend his Lord with the sword, only to be rebuked by Him (John 18.10-11). Then, of course, there is Peter’s oft-retold denial of Jesus coming right on the heels of his vehement protest, “Even if I have to die with you, I will never disown you,” reports Matthew 26.35. #RandolphHarris 2 of 17
Undoubtedly Peter’s bitter grief at denying his Lord was aggravated by the reminder of his own proud and foolish boast reported in Matthew 26.69-75. It begins to look as if Peter could not do anything right, does it not? Even today he is held up in sermons as the ultimate example of someone who was proud, impetuous, and boastful; someone who, to use a colloquial expression, was always “sticking his foot in his mouth.” However, whom did God select to be the primary spokes person for the apostles on the day of Pentecost? Who has the privilege of preaching that first sermon when three thousand people were saved? It is Peter, who could not seem to do or say anything right, reported in Acts 2.14-41. Whom did God choose to be the preacher when He opened wide the door of salvation to the Gentiles? It was Peter at the house of Cornelius, reported in Acts 10.34-44. Who made the decisive statement at the council of Jerusalem that turned the tide against the Pharisee believers who were demanding that the new Gentile believers be circumcised and obey the law of Moses? It was Peter, reported in Acts 15.6-11. It seems as if Peter’s failures and foibles are all behind him, does it not? However, they are not. Some time later, Peter is found to be in error again. #RandolphHarris 3 of 17
At Antioch Peter compromised himself in fear of the circumcision group and played the hypocrite, thereby gaining a justified public rebuke by the apostle Paul, reported in Galatians 2.11-14. The man who could do nothing right, who had seemingly become the man who could do no wrong, falls flat on his face again. However, the story does not end there. God chooses Peter to be the inspired writer of two books of the New Testament. Is it any wonder Peter refers to God as “the God of all grace,” reported in 1 Peter 5.10? Is it any wonder his last word of instruction is to “grow in the grace and knowledge of our Lord and Saviour Jesus Christ,” reports 2 Peter 3.18? Peter had personally experienced what Paul described: “But where sin increased, grace increased all the more,” reports Romans 5.20. The translation “increased all the more” probably does no capture completely the contrast Paul was seeking to convey between the results of sin and the effects of grace. The term superabounding describes the riches of God’s grace as Paul represented it in Romans 5.20. So, a good translation would be, “However, where sin abounded, grace superabounded.” Let me illustrate. A few drops of a dark-coloured ink in a glass of water will turn the water dark. However, put the glass under a kitchen faucet and turn on the water full force, and the pressure of the water will soon flush out all the dark color, leaving a glass full of clear water. #RandolphHarris 4 of 17
The ink “abounds” in its effect on the water, turning in dark. However, the clean water from the faucet superabounds. It flows so abundantly and with such force, it erases all the effects of the ink. That is what Peter experienced. His failures and his sins abounded. There is no question about that. But however much his sin increased, God’s grace increased all the more. It superabounded. God blessed Peter, not in spite of his sins, but without regard to his sins. That is the way His grace operates. It looks not to our sins or even to our good deeds but only to the merit of Christ. What is the point of all this discussion about Peter and his failures and his experience of the grace of God? It is this: Most of us can identify with Peter. Regardless of how outwardly “successful” in the Christian life we may appear to others, in our hearts we know the truth. We know that in one way or another we are like Peter. We have acted in error and fallen on our spiritual faces too many times. Just like Peter, we need to be convinced in our hearts that God is the God of all grace, that He is going to bless us and use us, not according to our deserts, but as Samuel Storms said “according to [His] infinite goodness and sovereign purpose.” In order systematically to consider the situation of the discreditable person and one’s problem of concealment and disclosure, it is necessary to first examine the character of social information and of visibility. #RandolphHarris 5 of 17
Before proceeding it is necessary to consider, and at considerable length, still another factor, that of identification—in the criminological and not the phycological sense. So far, the analysis of social interaction between the stigmatized and the normal has not required that those involved in the mixed contact know one another “personally” before the interaction begins. This seems reasonable. Stigma management is an offshoot of something basic in society, the stereotyping or “profiling” of our normative expectations regarding conduct and character; stereotyping is classically reserved for customers, international people, and motorists, that is, persons who fall into very broad categories and who may be passing strangers to us. There is a popular notion that although impersonal contacts between strangers are particularly subject to stereotypical responses, as persons come to be on closer terms with each other this categoric approach recedes and gradually sympathy, understanding, and a realistic assessment of personal qualities take its place. While a blemish such as a facial disfigurement might put off a stranger, intimates presumably would not be put off by such matters. The area of stigma management, then, might be seen as something that pertains mainly to public life, to contact between strangers or mere acquaintances, to one end of a continuum whose other pole is intimacy. #RandolphHarris 6 of 17
The idea of such a continuum no doubt has some validity. For example, it has been shown that in addition to techniques for handling strangers, the physically disabled may develop special techniques for moving past the initial tactfulness and distance they are likely to receive; they may attempt to move on to a more “personal” plane where in fact their perceived deficit will cease to be a crucial factor—an arduous process called “breaking through.” Further, those with a bodily stigma report that, within certain limits, normals with whom they have repeated dealings will gradually come to be less put off by the disability, so that something like a daily round of normalization may hopefully develop. A person with a visual impairment cited: “There are now barbershops where I am received with some of the calmness of old, of course, and hotels, restaurants, and public buildings which I can enter without engendering a feeling that something is going to happen; a few trolly motormen and bus drivers now merely wish me ‘Good Morning,’ when I get on with my dog, and a few waiters I know serve me with traditional unconcern. Naturally, the immediate circle of my family has long since ceased doing any unnecessary worrying about me, and so have most of my intimate friends. To that extent I have made a dent in the education of the World.” #RandolphHarris 7 of 17
The same sheltering can presumably occur in regard to whole categories of the stigmatized: the service shops which are sometimes found in the immediate neighborhood of mental hospitals may become places with high tolerance for psychotic behaviour; the neighborhoods around some medical hospitals develop a capacity for calm treatment of those with visible disabilities; the town in which a seeing-eye school is located learns to countenance blind students engaged in the act of holding a harness attached to a human instructor all the while offering one periodic words of canine encouragement. In spite of this evidence for everyday belief about stigma and familiarity, one must go on to see that familiarity need not reduce contempt. For example, normals who live adjacent to settlements of the tribally stigmatized often manage quite handily to sustain their prejudices. It is more important here, however, to see that the various consequences of making a whole array of virtual assumptions about an individual are clearly present in our dealings wit person with whom we have had a longstanding, intimate, exclusive relationship. In our society, to speak of a woman as one’s wife is to place this person in a category of which there can be only one current member, yet a category is nonetheless involved, and she is merely a member of it. #RandolphHarris 8 of 17
Unique, historically entangled features are likely to tint the edges of our relation to this person; still, at the center is a full array of socially standardized anticipations that we have regarding her conduct and nature as an instance of the category “wife,” for example, that she will look after the house, entertain our friends, and be able to bear children. She will be a good or a bad wife, and be this relative to standard expectations, ones that other husbands in our group have about their wives too. (Surely it is scandalous to speak of a marriage as a particularistic relationship.) This, whether we interact with strangers or intimates, we will find that the finger tips of society have reached bluntly into the contact, even here putting us in our place. There are sure to be cases where those who are not required to share the individual’s stigma or spend much time exerting tact and care in regard to it may find it easier to accept one, just because of this, than do those who are obliged to be in fulltime contact with one. When one moves from a consideration of discredited persons to discreditable ones, much additional evidence is found that the individual’s intimates as well as one’s strangers will be put off by one’s stigma. For one thing, the individual’s intimates can become just the persons from whom one is most concerned with concealing something they perceive as shameful; some people who are interested in members of the same sex try to hide their desire, even though it is not a disease. #RandolphHarris 9 of 17
When a person is homosexual, if one consults anyone at all, it is more likely to be a doctor than anyone else. However, it is not likely to be one’s own family doctor. Most of the contacts were anxious to keep their sexual preference hidden from their family. Even some of those who behave fairly openly in public are most careful to avoid arousing suspicious in the family circle. Further, while one parent in a family many share a shadowy secret about, and with, the other, the children of the house may be considered not only unsafe receptacles for the information but also of such tender nature as to be seriously damaged by the knowledge. The case of the mentally hospitalized parent is an example: In interpreting the father’s illness to younger children, almost all the mothers attempt to follow a course of concealment. The child is told either that his father is in a hospital (without further explanation) or that he is in the hospital suffering from a physical ailment (he has a toothache, or trouble with his leg, or a tummy ache, or a headache). [Wife of mental patient] “I live in horror—a perfect horror—that some people will make a crack about it to Ryan (child).” One may add that there are some stigmas that are so easily concealed that they figure very little in the individual’s relation to strangers and mere acquaintances, having their effect chiefly upon intimates—frigidity, importance, and sterility being good examples. #RandolphHarris 10 of 17
This, in trying to account of the fact that alcoholism does not seem to disqualify a being from embarking upon marriage, one students suggests that: “It is also possible that the circumstances of courtship or the pattern of drinking may so lower the visibility of alcoholism that it is not a factor in mate selection. The more intimate interaction of marriage may then bring out the problem in a form recognizable to the spouse.” Moreover, intimates can come to play a special role in the discreditable person’s management of social situations, so that even where their acceptance of one is not influenced by one’s stigma, their duties will be. Instead, then, of thinking of a continuum of relationships, with categoric and concealing treatment at one end and particularistic , open treatment at the other, it might be better to think of various structures in which contact occurs and is stabilized—public streets and their strangers, perfunctory service relations, the workplace, the neighborhood, the domestic scene—and to see that in each case characteristic discrepancies are likely to occur between virtual and actual social identity, and characteristic efforts are made to manage the situation. And yet, the whole problem of managing stigma is influenced by the issue of whether or not the stigmatized person is known to us personally. However, all of this, the only sane and sound basis for human life, is precisely what is absent from the ruined heart. #RandolphHarris 11 of 17
In Romans I, Paul described he progressive departure from God that leads to life as we know and see it all around us—and, sadly, within us if we have not been thoroughly transformed by Christ. As we might expect from the passages already referred to, the slide into pervasive soul corruption begins with the heart (or will) deflecting the mind from God. Human beings have always known there is a God and have had some degree of understanding of who he is and what he is like, as reported in Romans 1.19-20. Actually, they still do. However, they were not pleased that he should have the place in the Universe that he does have merely because he is who he is. And this is the key to understanding humanity’s present condition. The first of the Ten Commandments deals with this inclination away from God, as reports in Exodus 20.2-3. As Augustine saw clearly, God being God offends human pride. If God is running the Universe and has first claim on our lives, guess who is not running the Universe and does not get to have things as they please. This historian of Alcoholics Anonymous (AA) titled his work Not-God because, he said, that stands as the most important hurdle an addicted person must surmount: to acknowledge, deep in the soul, not being God. #RandolphHarris 12 of 17
No mastery of manipulation and control, at which alcoholics excel, can overcome the root problem; rather, the alcoholic must recognize individual helplessness and fall back in the arms of the Higher Power. “Frist of all, we had to quite playing God,” concluded the founders of AA; and then allow God himself to “play God” in the addict’s life, which involves daily, even moment-by-moment, surrender. However, in taking oneself in practice (or humanity taking itself in practice) as God, the great World-historical force of denial comes into play. It is this that accounts for the perpetual human blindness to the obvious. We can never understand human affairs at any level without taking it into account. It alone explains why “the rules of this sage” (1 Corinthians 2.8) do and are permitted to do the things they do—up to the crucifixion of “the Lord of glory” himself. Denial of reality is a capacity inseparable from the human will as we know it, and it has its greatest power when it operates without being recognized as such. (Of course by “denial” we mean to include not only rejection of what is the case, but also affirmation of what is not the case.) If life is to proceed in a World apart from God, the power of denial is absolutely essential. #RandolphHarris 13 of 17
The will or spirit cannot—psychologically cannot—sustain itself for any length of time in the face of what it clearly acknowledges to be the case. Therefore it must deny and evade and delude itself. Paul’s brilliant and inspired insight into the root of human evil—“There is no fear of God before their eyes”—must never be forgotten by those who would understand spiritual formation and would themselves be transformed into Christlikeness, or by those who simply want to be responsible leaders among humanity. Now when the light of the fundamental truth and reality, God, is put out in the heart and the soul, the intellectual becomes dysfunctional, trying to devise a “truth” that will be compatible with the basic falsehood that man is God and the affections (feelings, emotions, even sensations) soon follow along on the path to chaos. “They become futile in their speculations,” Paul continued “and their foolish heart was darkened. Professing to be wise, they became fools.” They pretended God was an animal—usually a monstrous animal or a human-like being—of some kind (Romans 1.21-23). However, remember, the mind is now uprooted from reality. It is committed to the truth of a falsehood. “Garbage in, garbage out” is an old story, and then the strong desires, or “lusts) (epithumiais), plunge right into the garbage along with thought. “For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight from the dark of night,” reports Moroni 7.15. #RandolphHarris 14 of 17
Only-Begotten Son of God, Who didst willingly shed Thy Blood for us, whereby Thou reconciledst Earth and Heaven; grant us so to venerate the mystery of our redemption and Thy Resurrection, that we may be enabled to live perpetually in that peace which Thou Thyself art. O God the Father Almighty, Who didst love the World with so great a love, that Thou willedst Thine Only-begotten Son to be crucified for its redemption; makes us, who are redeemed with His precious Blood, to be so fruitful in works of love, that we may have our part in the first Resurrection, and not fear the power of the second death. O my forgetful soul, awake from thy wandering dream; turn from chasing vanities, look inward, forward, upward, view thyself, reflect upon thyself, who and what thou art, why here, what thou must soon be. Thou art a creature of God, formed and furnished by him, lodged in a body like a shepherd in his tent; dost thou not desire to know God’s ways? O God, Thou injured, neglected, provoked Benefactor when I think upon thy greatness and thy goodness I am ashamed at my insensibility, I blush to life up my face, for I have foolishly erred. Shall I go on neglecting thee, when every one of thy rational creatures should love thee, and take every care to please thee? I confess that thou hast not been in all my thoughts, that the knowledge of thyself as the end of my being has been strangely overlooked, that I have never seriously considered my heart-need. #RandolphHarris 15 of 17
However, although my mind is perplexed and divided, my nature perverse, yet my secret disposition still desire thee. Let me not delay to come to thee; break the fatal enchantment that binds my evil affections, and being me to a happy mind that rests in thee, for thou hast made me and canst not forget me. Let thy Spirit teach me the vital lessons of Christ, for I am slow to learn; and hear thou my broken cries. The same lofty realization which brings the self-actualized down to serve their fellow humans, isolates them from humanity at the same time. There is a wall between the self-actualizes and their detractors. They built it. They themselves must remove it. Nobody can do this for them, not even one. They must undo their self-perpetrated wrongs. One is among the great solitary spirits of humankind, yet one can never be called lonely for in oneself one is always sufficient. One is forced to live among people who are mostly several hundred Earth-lives younger than one, and consequently quite “unsympathetic” (in the European-Continental meaning of the term). Whether one keeps in touch with human affairs or keeps away from them is a matter which is entirely personal in one’s view and dependent on time, place, circumstance, and need. #RandolphHarris 16 of 17
One is not strict about it, whether for oneself or others, and would certainly not quarrel with them over it. One has no need to acquaint others with the exalted nature of one’s insight, much less publicize it to the World at large. Just quietly being what one is will be enough. This will screen one from those who sneer, criticize, or attack: but the sensitive will appreciate one. Almighty God and Father, Who hast redeemed us with the precious Blood of Thy Son our Lord Jesus Christ, suffer not those who believe in Thee to be plunged into the abyss of eternal punishment; but grant that by confessing our sins we may be admitted into Thy presence, by Him on Whom Thou hast laid the iniquity of us all; that as we have been healed by His stripes, we may be defended by His unceasing protection. We confess, O Lord Jesus, that Thou hast died unto sin which was not Thine, but ours; and therefore, because having once died for the ungodly, Thou livest unto God, make us so to die unto sin once, that rising again to receive our crown, we may ever rejoice in Thine eternal gifts. Grant, we beseech Thee, Almighty God, that we who have gone through the Paschal festival, may by Thy bounty still keep it in our conduct and life; through Jesus Christ our Lord. “Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God,” reports St. Matthew 5.8. #RandolphHarris 17 of 17
In Romans I, Paul described he progressive departure from God that leads to life as we know and see it all around us—and, sadly, within us if we have not been thoroughly transformed by Christ. As we might expect from the passages already referred to, the slide into pervasive soul corruption begins with the heart (or will) deflecting the mind from God. Human beings have always known there is a God and have had some degree of understanding of who he is and what he is like, as reported in Romans 1.19-20. Actually, they still do. However, they were not pleased that he should have the place in the Universe that he does have merely because he is who he is. And this is the key to understanding humanity’s present condition. The first of the Ten Commandments deals with this inclination away from God, as reports in Exodus 20.2-3. As Augustine saw clearly, God being God offends human pride. If God is running the Universe and has first claim on our lives, guess who is not running the Universe and does not get to have things as they please. This historian of Alcoholics Anonymous (AA) titled his work Not-God because, he said, that stands as the most important hurdle an addicted person must surmount: to acknowledge, deep in the soul, not being God. #RandolphHarris 12 of 19
No mastery of manipulation and control, at which alcoholics excel, can overcome the root problem; rather, the alcoholic must recognize individual helplessness and fall back in the arms of the Higher Power. “First of all, we had to quite playing God,” concluded the founders of AA; and then allow God himself to “play God” in the addict’s life, which involves daily, even moment-by-moment, surrender. However, in taking oneself in practice (or humanity taking itself in practice) as God, the great World-historical force of denial comes into play. It is this that accounts for the perpetual human blindness to the obvious. We can never understand human affairs at any level without taking it into account. It alone explains why “the rules of this sage” (1 Corinthians 2.8) do and are permitted to do the things they do—up to the crucifixion of “the Lord of glory” himself. Denial of reality is a capacity inseparable from the human will as we know it, and it has its greatest power when it operates without being recognized as such. (Of course by “denial” we mean to include not only rejection of what is the case, but also affirmation of what is not the case.) If life is to proceed in a World apart from God, the power of denial is absolutely essential. #RandolphHarris 13 of 19
My strength is as the strength of ten, because my heart is pure. These lands are ours. No one has a right to remove us, because we are the first owners. God above has appointed us with manifest destiny, which means the United States has a divinely mandated obligation to expand across North American to the Pacific and overspread the continent allotted by Providence for the free development of our multiplying millions, on which we will build our houses and businesses, and here we will remain. I remember with technicolor clarity when our first child was born—April 22, 1990—a blazing-hot Southern California night. It has been so hot that I had taken my round little wife to the ocean—Huntington Beach, to be exact—to cool off. There I hollowed out a place in the sand for her tummy, and we stretched out under the Sun while the cool breezes of the Mar Pacifica refreshed us, as we both unwittingly began to sunburn. It was midafternoon when we headed back to the heat and smog of Beverly Hills, so we rolled back the sunroof of our burgundy 1989 BMW 735i and foolishly baked some more. We soon were red as tomatoes. After dinner, as we lay smarting on the hot sheets of our bed, labor began, and that is about all we remember of our sunburns. My wife was occupied with another kind of pain, and I was so excited I forgot about mine. #RandolphHarris 1 of 19
That night brought one of the greatest events of our lives—for God gave us our firstborn, a handsome little boy we named Brice. I remember everything, even the color of the hospital walls. It seems like only yesterday. Another event has lodged in my mind with similar vividness. Another event has lodged in my mind with similar vividness. 23 July 2017, in another hospital in far-off Canada, my son Brice had his firstborn, a beautiful little boy, William, and he held him with the same rapture. Both experiences were profoundly supernatural, for I saw God’s creation: blood, Earth, water, wind and fire. Though just a speck on time’s continuum, I felt a sacred solidarity with the past and the present. I also felt grace, the unhindered flow of God’s goodness to me and my family. Today, as a grandfather of six (with promises of more to come), it is increasingly apparent that my most treasured possessions, next to life in Christ, are the members of my family. I share the universal reflex that if a fire occurred, after getting the kids out, I would go back for the photographs, the scrapbooks, the birthday cards and notes. Someday, when all is gone, when I can no longer see or hear or talk—indeed, when I may no longer know their names—the faces of my loved ones will be on my soul. For a conclusion is the place where you got tired of thinking. #RandolphHarris 2 of 19
At mid-life I am finding increasing satisfaction in my family and in their families. All my children are serious Christians and want to make their lives count for Christ. I say this humbly, because parents often take too much blame for their children’s problems and too much credit when they turn out well. I realize that my children are what they are by the grace of God and that for me and them the road has not ended. I have mutually fulfilling relationships with all my children. They are independent of me, but they desire my company and counsel. We have mutual respect. They call me, and I call them, and we all live for the holidays when we can be together. I have shared all this because, though I have not been a perfect father, I have learned some things along the way which I must pass along, man to man, to those of you in the midst or at the beginning of fathering. Men, the mere fact of fatherhood has endowed you with terrifying power in the lives of your sons and daughters, because they have an innate, God-given passion for you. I went through my son’s journal and read a letter he wrote. “From time to time I have felt for my father a longing to have his acceptance. It has bewildered me, even thrown me into depression. It is mysterious to me exactly why his approval mattered so much. I have seen this longing in other men—and seen it now in my own sons, their longing for me. #RandolphHarris 3 of 19
“I think that I have glimpsed it once or twice in my father’s feelings about his father. Perhaps it is some urge of Telemachus, the residual infant in the man still wistful for the father’s heroic protection. One seeks to return not to the womb…but to a different thing, a father’s sponsorship in the World. A boy wants the aura and armament of his father. It is a deep yearning, but sometimes a little sad—a common enough masculine trait that is also vaguely unmanly. What surprises me is how angry a man becomes sometimes in the grip of what is, in essence, an unrequited need of approval.” Our sons naturally want us! Perhaps, men, you have experiences something like this. You have just finished a run, and you are sitting on the porch sweating like a pig and smelling like one, and your son, or perhaps a little neighbor boy, sits down next to you, leans against you, and says, “You smell good.” This is the primal longing for one’s father. And our daughters’ hearts are naturally turned toward ours with parallel longing. The terrible fact is, we can either grace our children, or damn them with unrequited wounds which never seem to heal. Our society is awash with millions of daughters pathetically seeking the affection their fathers never gave them—and some of these daughters are at the sunset of their lives. #RandolphHarris 4 of 19
In the extreme, there are myriads of sons who were denied a healthy relationship with their father and are now spending their lives confused about their gender identity and gender role. Men, as fathers you have such power! You will have this terrible power even father your death, like it or not—in your attitude toward authority, in your regard for God and the Church. What terrifying responsibilities! This is truly the power of life and death. For these reasons we live in a time of great social crisis. Whole segments of our society are bereft of male leadership. At the other end of the scale, there are strong men who give their best leadership to the marketplace, but utterly fail at home. We are the men! And if God’s purpose does not happen with the son of the Church, it will not happen. Men, there are few places where sanctified sweat will show greater dividends than in fathering. If you are willing to work at it, you can be a good father. If you are willing to sweat, you will see abundant blessing. Helpfully, God’s Word provides us with an outline for a fatherly workout—in one pungent sentence: “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord,” reports Ephesians 6.4. This outline is easiest remembered as a “do not” and a “do.” The “do not” is: “Fathers, do not exasperate your children”; the “do” is “instead, bring them up in the training and instruction of the Lord.” #RandolphHarris 5 of 19
The “do not” is perfectly clear, because it literally means, “do not provoke your children to anger so they begin to seethe with resentment and irritation.” The New English Bible captures the idea very well: “You fathers, again, must not goad your children to resentment.” The directness and simplicity of this “do not” invites us to do some honest thinking about the ways we goad our children to exasperation. It is hardly surprising that we are devoting more and more attention to the problem of aggression these days. We have experienced wars in the past; we are experiencing them in the present; and we fear the atomic war for which all the major powers of the World are arming themselves. At the same time people feel powerless to change this state of affairs. They see that their governments, which appear to have applied all their wisdom and brought all their goodwill to the to the issue, have not yet been able even to slow down or stabilize the arms race. So it is quite understandable that people are eager, on the one hand, to know where aggression really comes from but, on the other, are also receptive to theories that say aggression is part of human nature, not something that humans creates themselves or that their social institutions inevitably produce. Aggression is constantly and spontaneously being created in the human brain, it may be a legacy from ancestors, and it may increase more and more, assuming larger and larger proportions, if there is no release for it. #RandolphHarris 6 of 19
If there is due cause, it will be expressed. However, if the provocations are very weak or are missing altogether, then the accumulated aggression will eventually explode. People cannot help behaving aggressively after a certain period, because they have gathered so much aggressive energy inside them that it has to be released. We might call this a “hydraulic” theory. The greater the pressure becomes, the greater the likelihood is that the water or steam will burst out f its container. Every six months, my aunt in Vienna would hire a new maid. When the maid first arrived, my aunt was always utterly delighted and full of great expectations. However, after a week or two her enthusiasm began to wane. Disenchantment soon gave way to criticism and dissatisfaction, and finally, after about six months, she was so furious with the maid that she fired her. My aunt went through this cycle more or less regularly every six months, and this shows how aggression gradually builds up until, at a certain point, it has to vent itself. Now that may be how things look from the outside, but if we understand a little more about people than most do, then we know how inadequate this explanation may seem. A psychoanalyst—and not only a psychoanalyst but almost anyone with a little light into human nature—will assume that my aunt is a narcissistic, exploitive woman who would like to buy not just eight hours of work a day when she hires a maid but love, loyalty, devotion, amiability, and fifteen hours of work a day. #RandolphHarris 7 of 19
She greets every new maid with those same expectations and is no doubt quite nice and charming to her, because she assumes that at last she has found the right one. However, once she takes a closer look she finds that the maid will not measure up to her expectations at all. She becomes more and more disappointed and angry and finally fires the maid, hoping that the next one will prove to be the right one. Since she probably has very little to do, the search for the perfect maid provides some drama in her life and gives her something to talk about. It is probably the main focus of her conversations with her friends. None of her behavior has anything to do with accumulated aggression; it is instead the product of a very specific character structure. And I am sure that at least the older people among you know any number of individuals who—whether there happen to be maids any more or not—would behave similarly in that kind of situation. The theory of innate aggression, which I cannot go into in detail here, bears a certain relationship to the old theory of death wish. It was Dr. Freud’s assumption from the 1920s on that there were two basic drives in all people, in all cells, in any living substance: a will to live and a will to die. And the will to die—or, more exactly, this wish for death—could express itself in one of two ways. #RandolphHarris 8 of 19
If it was turned outward, the death wish is manifested itself as destructiveness; if turned inward, it was a self-destructive force that led to illness, suicide, or, if merged with impulses for pleasures of the flesh, masochism. The death wish, the theory holds, is innate. It is not affected by circumstances; it is not called into being by external forces. Humans have only two choices: Either one can turn one’s wish for death and destruction against oneself, or one can turn it against others. And that leaves one faced with a tragic dilemma indeed. However, in fact the scientists who have concerned themselves with this problem have been able to turn up very little evidence over the years to support the theory. The generally accepted view among psychologist today is that aggression is conditioned by the social environment or that it is “channeled” by specific stimuli, by the culture—in short, by any number of factors. However, the theory of aggression gained great popularity in the general public. It deluded us into thinking there was nothing we could do after all. It provided us with a good excuse: If all this aggression and the dangers that go with it are in fact innate in us, we cannot hope to run counter to our very nature, can we? Many people thought World War I, in Europe, would last indefinitely and ruin all Europe. Yet the idea of a collective existence persisted, to be achieved on another, profounder, level than that of national unity. #RandolphHarris 9 of 19
The Protestant Principle can be given a far wider scope than some consider. Not limited to the classical religious question of how sinful humans can be acceptable to a holy God, it can be understood to encompass human’s intellectual life as well, and thus all of human’s experiences. As the sinners are declared just in the sight of God, so the doubter is possessed of the truth even as one despairs of finding it, and so cultural life in general is subject both to critical negation and courageous affirmation. The war was a shattering experience to many, not only for its carnage and physical destruction but as evidence of the bankruptcy of the 19-th century humanism and the questionableness of the adequacy of autonomy as a sole guide. The chaotic situation in Germany, after the armistice, made people certain the Western civilization was indeed nearing the end of an era. The impending cultural breakdown was a momentous opportunity for creative social reconstruction, characterized by the New Testament term Kairos, signifying a historical moment into which eternity erupts, transforming the World into a new state of being. One is not so naïve as to think that socialism, in any forms, can approximate the Kingdom of God: The realization of the Kingdom of God can never become an immanent reality and the absolute can never be realized in space and time. Yet, in this period of reconstruction, theology should hold up the ideal of the Kingdom of God before the eyes of the builders. #RandolphHarris 10 of 19
It is a warm work; and this day may be the last to any of us at a moment. However, mark you! I would not be elsewhere for thousands. “And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are ye, when humans shall hate you, and when they shall separate you from their company, and shall reproach you, and cast you your name as evil, for the Son of Man’s sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in Heaven: for in the like manner did their fathers unto the prophets. However, woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all beings shall speak well of you! for so did their fathers to the false prophets,” reports Luke 6.20-26. Readers and students of the New Testament often find that it is not the refined argument of Pau or the mystical wisdom of John, but the simple sayings of Jesus, as recorded by the first three evangelists, which are the most difficult to interpret. The words of Jesus seem so clear and straightforward and adequate that it is hard to imagine that anybody could miss the meaning. However, when we are asked to express the meaning in our own words, we discover one level of meaning after another. #RandolphHarris 11 of 19
We realize that words of Jesus which we have know since our earliest childhood are incomprehensible to us. And if we try to penetrate them, we are driven from one depth to another; we are never able to exhaust them. Nothing seems simpler, and yet nothing is more perplexing, than, for instance, the Lord’s prayer, the Parables, and the Beatitudes. We have heard the four Beatitudes and the four Woes as Luke reports them. Their meaning seems unmistakable. The poor, those who are hungry now, those who weep now, those who are isolated and insulted, are praised, congratulated, so to speak, because they can expect precisely the opposite of their present situation. And those who are exploiting others, those who are full, those who laugh, those who are unduly popular and respected, are pitied, because they must expect precisely that which is contrary. Two questions arise. What is promised and to whom is it promised? What is the kingdom which is to be owned by the poor, and who are the poor who shall own it? And who are the rich against who the Woes shall be directed, and what shall happen to them? St. Matthew tried to answer these questions. He said that the poor are the poor in spirit, and that those who hunger, hunger after righteousness. He said that those who weep, mourn for the state of the World. And to them is promised the kingdom of Heaven, the vision of the Divine Spirit, the comfort and mercy of the realm of God. #RandolphHarris 12 of 19
Is Saint Matthew’s interpretation right? Or has Matthew, and have the official Christian Churches, following him, spiritualized the Beatitudes? Or, on the other hand, has Luke, and have the many sectarian and revolutionary movements, following him, distorted the Beatitudes from a materialistic point of view? Both assertions have been made and both are wrong. If we want the true answer, we must look at those to whom Jesus spoke. He spoke to two kinds of people. One kind lived wit their hearts turned toward the coming stage of the World. They were poorly adjusted to things as they were. They were suffering under the conditions of their lives. Many were disinherited, insecure, hungry, oppressed. There is no distinction made in the Beatitudes between spiritual and material want, and there is no distinction made between spiritual and material fulfillment. Those to whom Jesus spoke were in need of both. Neither the prophets nor Jesus spiritualized the message of the Kingdom. Nor did they understand it and interpret it to say that the Kingdom would come as the result of a merely material revolution. Christianity pronounces the unity of body and soul. The Beatitudes praise those who will be fulfilled in their whole being. However, the other kind of people to whom Jesus spoke were those to whom He promised the Woes. #RandolphHarris 13 of 19
They were unbroken in their relation to the present stage of the World. They lived with their hearts in things as they are. They were well-established in their lives; they enjoyed prestige, power, and security. Jesus threatened them spiritually and materially. They were bound to this eon, and they were to vanish with this eon. They had no treasure beyond it. The situation of the people of Galilee to whom Jesus spoke is still our situation. The Woes are promised today to all of us who are well off, respected, and secure, not simply because we have such security and respect, but if we are blind to the needs of others and not humble before God, it inevitably binds us, with almost irresistible power, to this eon, to things as they are. And the Beatitudes are promised today to all us who are without security and popularity, who are mourning in body and soul. And they are promised not simply because we lack so much, but because the very fact of our lacks and our sorrows may turn our hearts away from things as they are, toward the coming eon. The Beatitudes do not glorify those who are poor and in misery, individuals or classes, because they are poor. The Woes are not promised to those who are rich and secure, classes or individuals, because they are rich. If this were so, Jesus could not have promised to the poor the reversal of their situation. He praises the poor in so far as they live in two World, the present World and the World to come. And He threatens the haughty in so far as they live in one World alone. #RandolphHarris 14 of 19
This brings a tremendous tension into our lives. We life in two orders, one of which is a reversal of the other. The coming order is always coming, shaking this order, fighting with it, conquering it and conquered by it. The coming order is always at hand. However, never say: “It is here! It is there!” One can never grasp it. However, one can be grasped by it. And whenever one is grasped by it, one is rich, even if one be poor in this order. One’s wealth is one’s participation in the coming order, it its battles, its victories, and defeats. One is blessed, one may rejoice and leap even when one is isolated and insulted, because one’s isolation belongs to this order, while one belongs to the order! One is blessed, while they who cast out one’s name are to be pitied. By their dread and despair, and by their hatred of him, they prove that the Woes Jesus has directed against them have already become real. They lose the one and only order they have; they disintegrate in body and spirit. Perhaps we are right to consider the catastrophe of our present World as a fulfillment of the Woes which Jesus directed against a rich, abundant, laughing, self-congratulating social order. However, if we believe this, we can also believe that those who have become poor and hungry and sorrowing and persecuted in this catastrophe are those in whom the other order is made manifest. They may betray it, but they are called first. Only through the paradox of the Beatitudes can we begin to understand our own life and the life of our World. #RandolphHarris 15 of 19
The conformism that threatened Jesus most effectively and brought him to death was the religious conformism of his time. And the situation was and is not different in the church. For the Christian churches also belong to this eon, although they witness to the coming eon and represent the coming eon in time and space. They share in the corruption of this eon, its mixture of good and evil. And their history is a continuous witness to their corruption. Therefore, Saint Paul’s warning against being conformed is also valid for the church. However, is it possible, one may ask, to escape conformity if one belongs to the group that is unite by a common creed, by rituals, by ethical standards, by old traditions and regular acts of common devotion? Can you adhere to a church and not be conformed? Indeed, there were non-conformist churches. However, were they not non-conformist for only one historic moment, and then conformist themselves, like those from whom they separated? These are serious questions, especially for Protestants whose church came into existence through a protest against the conformity of the ruling church. I do not hesitate to state that one may have to resist being conformed even in the church community. #RandolphHarris 16 of 19
Certainly, such an act also involves a risk. One may be in error. However, it must be done. For it may represent the divine protest against everything human, even the highest forms of religion. A church in which this divine protest does not find a human voice through which it can speak has become conformed to this eon. Here we see what non-conformity ultimately is—the resistance to idolatry, to making ultimates of ourselves and our World, our civilization and our church. And this resistance is the most difficult thing demanded of a being. It is so difficult that the prophets in the Old and New Testament, and the Reformers, and the leaders of the struggle against idolatry in the history of religion as a whole, when called to fight the conformity to this eon, tried to escape this task. It is almost too difficult for human beings. It is not too difficult to become a critic and rebel. However, it is hard not to be conformed to anything, not even to oneself, and to pronounce the divine judgment against idolatry, not so much because the courageous act may lead to suffering and martyrdom, but because of the risk of failure. It is hard because something in our conscience, a feeling of guilt, tries to prevent us from becoming non-conformist. However, even this feeling of guilt we must take upon ourselves. One who risks and fails can be forgiven. One who never risks and never fails is a failure in one’s whole being. #RandolphHarris 17 of 19
One is not forgiven because one does not feel that one needs forgiveness. Therefore, dare, to be not conformed to this eon, but transform it courageously first in yourselves, then in your World—in the spirit and the power of love. “That which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God. Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil,” reports Moroni 7.13-14. God, Who art the Author of our freedom and of our salvation, hear the voices of Thy supplaints, and grant that those whom Thou hast redeemed by the effusion of Thy Blood may both live by Thee, and enjoy perpetual safety in Thee, O Saviour of the World. Grant to us, O Lord, we beseech Thee, that as we celebrate the mysteries of the Resurrection of our Lord Jesus, so at His coming we may be enable to rejoice with all His Saints; through the same Jesus Christ our Lord. Blessed Lord Jesus, no human mind could conceive or invent the gospel. Acting in eternal grace, thou art both its messenger and its message, lived out on Earth through infinite compassion, applying thy life to insult, injury, death, that I might be redeemed ransomed, freed. Blessed be thou, O Father, for contriving this way, Eternal thanks to thee, O Lamb of God, for opening this way, Praise everlasting to thee, O Holy Spirit, for applying this way to my heart. #RandolphHarris 18 of 19
Glorious Trinity, impress the gospel on my soul, until its virtue diffuses every faculty; let it be heard, acknowledged, professed, felt. Teach me to secure this mighty blessing; help me to give up every darling lust, to submit heart and life to its command, to have it in my will, controlling my affections, moulding my understandings; to adhere strictly to the rules of true religion, not departing from them in any instance, nor for any advantage in order to escape evil, inconvenience or danger. Take me to the cross to seek glory from its infamy; strip me of every pleasing pretence of righteousness by my own doings. O gracious redeemer, I have neglected thee too long, often crucified thee, crucified thee afresh by my impenitence, put thee to open shame. I thank thee for the patience that has borne with me so long, and for the grace that now makes me willing to be thine. O unite me to thyself with inseparable bonds, that nothing may ever draw me back from thee, my Lord, my Saviour. Lamb of God, Who takest away the sin of the World, lok upon us and have mercy upon us; Thou Who are Thyself both Victim and Priest, Thyself both Reward and Redeemer; keep safe from all evils those whom Thou has redeemed, O Saviour of the World. We give Thee thanks, O God the Father, Who hast delivered us from the power of darkness, and translated us into the kingdom of Thy Son; grant therefore, we pray Thee, that as by His death He has recalled us to life, He may raise up in His love to joys eternal. #RandolphHarris 19 of 19
I came upstairs into the World; for I was born in a cellar. Wise are those who learn that the bottom lie does not always have to be their top priority. Listen long enough and the person will generally come up with an adequate solution. “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves,” St. Matthew 7.15. Fundamental to much of what I wish to say is the term “congruence.” This construct has been developed to cover a group of phenomena which seem important to therapy and to all interpersonal interaction. I would like to try to define it. Congruence is the term we have used to indicate an accurate matching of experiencing and awareness. It may be still further extended to cover a matching of experience, awareness, and communication. Perhaps the simplest example is an infant. If he is experiencing hunger at the physiological and visceral level, then one’s awareness appears to match this experience, and one’s communication is also congruent with one’s experience. He is hungry and dissatisfied, and this is true of him at all levels. He is at this moment integrated or unified in being hungry. On the other hand if he is satiated and content this too is a unified congruence, similar at the visceral level, the level of awareness and the level of communication. He is one unified person all the way through, whether we tap his experience at the visceral level, the level of his awareness, or the level of communication. #RandolphHarris 1 of 16
Probably one of the reasons why most people respond to infants if that they are so completely genuine, integrated or congruent. If an infant expresses affection or anger or contentment or fear there is no doubt in our mind that he is this experience, all the way through. He is transparently fearful or loving or hungry or whatever. For an example of incongruence we must turn to someone beyond the stage of infancy. To pick an easily recognizable example take the man who becomes angrily involved in a group discussion. His face flushes, his tone communicates anger, he shakes his finger at his opponent. Yet when a friend says, “Well, let us not get angry about this,” he replied, with evident sincerity and surprise, “I am not angry! I do not have any feelings about this at all! I was just pointing out the logical facts.” The other men in the group break out in laughter at this statement. What is happening here? It seems clear that at a physiological level he is experiencing anger. This is not matched by his awareness. Consciously he is not experiencing anger, nor is he communicating this (so far as he is consciously aware). There is a real incongruence between experience and awareness, and between experience and communication. Another point to be noted here is that his communication is actually ambiguous and unclear. In its words it is a setting forth of logic and fact. In its tone, and in the accompanying gestures, it is carrying a very different message—“I am angry at you.” #RandolphHarris 2 of 16
I believe this ambiguity or contradictoriness of communication is always present when a person who is at that moment incongruent endeavors to communicate. Still another facet of the concept of incongruence is illustrated by this example. The individual himself is not a sound judge of his own degree of congruence. Thus the laughter of the group indicates a clear consensual judgment that the man is experiencing anger, whether or not he thinks so. Yet in his own awareness this is not true. In other words it appears that the degree of congruence cannot be evaluated by the person oneself at that moment. We may progress in learning to measure it from an external frame of reference. We have also learned much about incongruence from the person’s own ability to recognize incongruence in oneself in the past. Thus if the man of our example were in therapy, he might look back on this incident in the acceptant safety of the therapeutic hour and say, “I realize now I was terribly angry at him, even though at the time I thought I was not.” He has, we say, come to recognize his defensiveness at that moment kept him from being aware of his anger. The wise and good people who have died who have left their examples for imitation or their words for germination, and any living beings whom we have heard met or read about—all these are our spiritual guides; if we only make it so, all these can become masters. #RandolphHarris 3 of 16
Why then should we narrow ourselves down to a single person with a single point of view? If one cannot find entry into the society of a master, one can meditate upon the life stories of historic masters of the past. Let one take the significant situations and devotional attitudes of these great souls into their own thought and study, to analyse the one and imitate the other. Let one think often and long of their character and conduct. Let one also read and reread the written messages they have left us. In this way one will imbibe something of their quality. Such is rarity of qualified teachers that today it is no longer a question of selecting one who particularly or personally appears to the seeker, but of finding one at all! The search for a master is often fruitless and abortive. Why is this? The answer is first, that few such masters exist today and second, that few of the searchers are qualified to work with one. Those who have this knowledge are nor easily accessible nor, even when found, do they easily divulge it. They are exceedingly rare. Not only are teachers more rare but the most sensitive seekers feel shyly inhibited from approaching them. It is a claim at once irrational and unjust that no being to be saved who does not approach a master in the flesh. For few beings can find such a master nor, finding one, can they always know one expect from a distance. #RandolphHarris 4 of 16
In ancient times there were few books to guide the aspirant and fewer still available to one. Consequently the need of a living guide was much greater than it is now. Even in ancient times such teachers were hard to find. The self-actualized is rare who can bring riddance to one’s disciple from the sorrows which agitate one’s heart. Beings of the highest spiritual caliber are not necessarily waiting around for disciples to come to them. They know quite well that each being is one’s own teacher in the end. One more example will portray another aspect of incongruence. Mrs. Tavard, who has been stifling yawns and looking at her watch for hours, says to her hostess on departing, “I enjoyed this evening so much. It was a delightful party.” Here the incongruence is not between experience and awareness. Mrs. Tavard is well aware that she is bored. Thus it might be noted that when there is an incongruence between experience and awareness, it is usually spoken of as defensiveness, or denial to awareness. When the incongruence is between awareness and communication it is usually thought of as falseness or deceit. There is an important corollary of the construct of congruence which is not at all obvious. It may be stated in this way. If an individual is at this moment entirely congruent, one’s actual physiological experience being accurately represented in one’s awareness, and one’s communication being accurately congruent with one’s awareness, then one’s communication could never contain an expression of and external fact. #RandolphHarris 5 of 16
Accurate awareness of experience would always be expressed as feelings, perceptions, meanings from an internal frame of reference. I never know that he is uneducated or you are bad. I can only perceive that you seem this way to me. Likewise, strictly speaking I do not know that the rock is hard if I fall down on it. (And even then I can permit the physicist to perceive it as a very permeable mass of high-speed atoms and molecules.) If the person is thoroughly congruent then it is clear that all of one’s communication would necessarily be put in a context of personal perception. This has very important implications. As an aside it might be mentioned that for a person always to speak from a context of personal perception does not necessarily imply congruence, since any mode of expression may be used as a type of defensiveness. Thus the person in a moment of congruence would necessarily communicate one’s perceptions and feelings as being these, and not as being facts about another person or the outside World. The reverse does not necessarily hold, however. Perhaps I have said enough to indicate that this conception of congruence is a somewhat complex concept with a number of characteristics and implications. It is not easily defined in operational terms, though some studies have been completed and other are in process which do provide crude operational indicators of what is being experienced, as distinct from the awareness of that experience. It is believed that further refinements are possible. #RandolphHarris 6 of 16
I believe all of us tend to recognize congruence or incongruence in individuals with whom we deal. With some individuals we realize that in most areas this person not only consciously means exactly what one says, but that one’s deepest feelings also match what one is expressing, whether it is anger or competitiveness or affection or cooperativeness. We feel that “we know exactly where one stands.” With another individual we recognize that what one is saying is almost certainly a front, a façade. We wonder what one really feels. We wonder if one now what one feels. We tend to be wary and cautious with such an individual. Obviously then different individuals differ in their degree of congruence, and the same individual differs at different moments in degree of congruence, depending on what one is experiencing and whether one can accept this experience in his awareness, or must defend oneself against it. Any communication is marked by some degree of congruence. The greater the congruence of experience, awareness, and communication, the more like it is that someone will experience it as a clear communication. If all the cues from speech, tone and gesture are unified because they spring from a congruence and unity in an individua, then there is much less likelihood that these cues will have an ambiguous or unclear meaning to our audience. Consequently, the more clear the communication from an individual is, the more others will respond with clarity. #RandolphHarris 7 of 16
This is simply saying that even though an individual might be quite incongruent in one’s experiencing the topic under discussion, nevertheless one’s response will have more clarity and congruence in it than if one had experienced the other person’s communication as ambiguous. If the aspirant is fortunate enough to meet a man or woman in person or writing who genuinely represents the true and real, no effort will be made to influence one; it will be left entirely to one’s own free choice weather one follow this light hidden behind a bushel or any will-o’-the wisp masquerading as a light. It is hard to establish human contact with a master, hard to get one interested in one’s personal activities. It is not the actual meeting with a master that constitutes it importance, but the recognition that one is a master. There are beings who come as ambassadors from Heaven, and the writings or arts of beings, which come as revelators. However, unless the reaction includes recognition, the contact is fruitless, the meeting useless. How shall one know who is really a master, and who is not? It is easy at a distance of a thousand years to put an estimate on those who have left the effect of their spiritual greatness on generation after generation, but it is hard to measure contemporaries who look like other ordinary mortals. #RandolphHarris 8 of 16
The more a person is congruent in the topic about which they are communicating, the less one has to defend oneself against in this area, and the more able one is to listen accurately to another individual’s response. Putting it in other terms, one has expressed what one genuinely feels. One is therefore more free to listen. The less one is presenting a façade to be defended, the more one can listen accurately to what another person is communicating. To this degree, then, one who is expressing their point of view feels empathically understood. One feels that in so far as one has expressed oneself, (and whether this is defensively or congruently) the other individual has understood one pretty much as one sees oneself, and as one perceives the topic under consideration. For a person to feel understood is a beneficial regard for the person we are communicating with. To feel that one is understood is to feel that one has made some kind of beneficial difference in the experience of another. And this is how a therapeutic relationship is formed. To the extent a person feels they can relate to and be understood by another person and that person is not acting in malice or facetiousness towards one, an individual will find oneself experiencing fewer barriers to communication. Hence one tends to communicate oneself more as one is, more congruently. Little by little one’s defensiveness decreases. #RandolphHarris 9 of 16
Having communicated oneself more freely, with less of defensiveness, an individual is now more able to listen accurately, without a need for defensive distortion, to another’s further communication. This allows people to form a parallel therapeutic relationship with each other because they feel like they are trusted and understood and communicating with someone who has a similar intellectual ability and interests. This means that these people will have an easy time being friends and they will see a change in their personalities in the direction of greater unity and integration; less conflict and more energy utilizable for effective living; change in behavior in the direction of greater maturity. Of course you cannot force a relationship or always have a lot of friction, hostility, sarcasm is your speech. Often times, people do this with young people because they are inexperienced, but as they grow and mature they will understand that you are not a good person and not someone they want to communicate with them and no matter how much they talk to you, you will never change. This even happens with family members, which is why people eventually distance themselves from their family, for the relationships are toxic. In healthy communication, there must be a minimal wiliness on the part of two people to be in contact; an ability and minimal willingness of the part of each to receive communication from the other; and assuming the contact to continue over a period of time; then the following relationship is hypothesized to hold true. #RandolphHarris 10 of 16
The greater the congruence of experience, awareness and communication on the part of one individual, the more the ensuing relationship will involve: a tendency toward reciprocal communication with a quality of increasing congruence; a tendency toward more mutually accurate understanding of the communications; improved psychological adjustment and functioning in both parties; mutual satisfaction in the relationship. Conversely the greater the communicated incongruence of experience and awareness, the more the ensuing relationship will involve: further communication with the same quality; disintegration of accurate understanding, less adequate psychological adjustment and functioning in both parties; and mutual dissatisfaction in the relationship. With probably even greater formal accuracy this general law could be stated in a way which recognizes that it is the perception of the receiver of communication which is crucial. Thus the hypothesized law could be put in these terms, assuming the same pre-conditions as before as to willingness to be in contact, and so forth. The more that Y experiences the communication of X as a congruence of experience, awareness, and communication, the more the ensuing relationship will involve parallel acceptance and trust. Stated in this way this “law” becomes an hypothesis which it should be possible to put to test, since Y’s perception of X’s communication should not be too difficult to measure. #RandolphHarris 11 of 16
People are, of course, unsure if they should dare to communicate the full degree of congruence which they feel? At times unaware if they match their experience, and their awareness of that experience, with their communication? One may be uncertain if they should communicate themselves as they are or must their communications be somewhat less than or different from this? The sharpness of this issue is possessed in the often vividly foreseen possibility of threat or rejection. To communicate one’s full awareness of the relevant experience is a risk in interpersonal relationships. It seems to me that it is taking or not taking of this risk which determines whether a given relationship become more and more mutually therapeutic or whether it leads in a disintegrative direction. To put it another way. I cannot choose whether my awareness will be congruent with my experience. This is answered by my need for defense, and of this I am not aware. However, there is a continuing existential choice as to whether my communication will be congruent with the awareness I do have of what I am experiencing. In this moment-by-moment choice in a relationship may possess the answer as to whether the movement is in one direction or the other in terms of this hypothesized law. It is almost a definition of a gentleman to say that one is one who never inflicts pain. #RandolphHarris 12 of 16
True understand—“Knowledge of the HOLY One is understanding,” reports Proverbs 9.10. “Knowledge” in biblical language never refers to what we today call “head knowledge,” but always to experiential involvement with what is known—to actual engagement with it. Thus when Jesus defines the eternal life that one gives to one’s people as “that they might know thee, the only true God, and Jesus Christ, whom thou hast sent,” as reported in John 17.3, he is speaking of the grace of constant, close interaction with the Trinitarian being of God that Jesus brings into the lives of those who seek and find him. This is only a deeper and fuller understanding of Proverbs 3.5-8: “Trust in the Lord with all your heart, and do not rely exclusively in your own understanding. In all your ways acknowledge him, and he will smooth your paths. Do not imagine you have got it all figured out. Be afraid of the Lord and avoid evil. It will heal your body and bring refreshments to your bones.” Colossians 3.17 expresses the same basic fact, but now as the ultimate outcome of spiritual (trans)formation in Christ: “And whatever you do in word or deed, do all in the name of [in the place of, on behalf of] the Lord Jesus, giving thanks through Him to God the Father. Families and schools are part of those larger groups that we call society and state. Much has been said and written about the conformist influence that both of them exercise on the way of life of each of us. #RandolphHarris 13 of 16
I do not need to repeat these often trenchant and distressing observations. I do not need to pint to the pressures exerted by suburban neighborhoods, by the laws of competition, by political threats, and by radio and TV filling our air waves twenty-four hors daily and impressing our unconscious even as we try to resist them in our conscious center. Again, the difficulty in resisting the conformist impact of all this is that it is not evil in our social and political forms makes every acts of protest a risk, not in the sense that we risk friendship, acknowledgement, or success—this we might be able to do—but in the sense that we risk making the wrong decision and losing ourselves in it. However, even so, we must risk, as the discipled to whom Jesus spoke had to risk. We must risk “being delivered up to councils, to stand before governors and kings and queens, and bear testimony before them, to be put to death by friends and relatives, to be hated by all.” This is certainly a picture of an extreme situation, although it has happened in our century to many people. Most of us will probably never have to face such grace decisions. However, it our daily life, in dealing with society and state, we have to face social tribunals that accuse us and may condemn us, because we are not conformed to their way of life. The picture of extreme non-conformity that Jesus paints includes all the small acts of non-conformity that we must perform in our daily life. #RandolphHarris 14 of 16
Do not be conformed to the society group which you belong. Do not be conformed to those who have political power over you, even if you obey them. However, work for their transformation. God is just and holy. He judges sin and disciplines His children. However, He is also “the God of all grace” reports 1 Peter 5.10. No one knew that better than the apostle Peter. He had a history of blowing it even before the night when he dined Jesus. Simon Peter did not exactly get started on the right foot with Jesus. “Wherefore, a person being evil cannot do that which is good; neither will one have a good gift. For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a person being a servant of the devil cannot follow Christ; and if one follow Christ one cannot be a servant of the devil. Wherefore, all things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth and enticeth to sin, and to do that which is evil continually,” reports Moroni 7.10-13. Grant, we beseech Thee, Almighty God, that we, putting off the old man with his deeds, may live according to His life, of Whose very self Thou hast made us partakers by the healing gifts of our daily grace, Who with Thee we shall live, prosper, and have eternal life. #RandolphHarris 15 of 16
O God the Holy Spirit, that which I know not, teach thou me, keep me a humble disciple in the school of Christ, learning daily there what I am in myself, a fallen sinful creature, justly deserving everlasting destruction; O let me never lose sight of my need of a saviour, or forget that apart from Him I am nothing, and can do nothing. Open my understanding to know the Holy Scriptures; reveal to my soul the counsels and works of the blessed Trinity; instill into my dark mind the saving knowledge of Jesus; make me acquainted with His covenant undertakings and His perfect fulfillment of them, that by resting on His finished work I may find the Father’s love in the Son, His Father, my Father, and may be brought through thy influence to have fellowship with the Three in One. O lead me into all truth, thou Spirit of wisdom and revelation, that I may know the things that belong unto my peace, and through thee be made a new. Make practical upon my heart the Father’s love as thou has revealed it in the Scriptures; apply to my soul the blood of Christ, effectually, continually, and help me to believe, with conscience comforted, that it cleanseth from all sin; lead me from faith to faith, that I may at all times have freedom to come to a reconciled Father, and may be able to maintain peace with Him against doubts, fears, corruptions, temptations. Thy office is to teach me to draw near to Christ with a pure heart, steadfastly persuaded of His love, in the full assurance of faith. Let me never falter in this way. #RandolphHarris 16 of 16
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